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H ISTORY 



jVIasele Shoals Baptist Association 

from 1810 to 1890, a period of 70 years, 

With a History of the Churches of the 

Same and a Biographical Sketch 

of its Ministers. 



%m. JOSEPHUS SHACKELFORD, O.D. 



iWW 15 1891 * 

A Short Sketch of General Baptist 
History by 

REV. JfflflTflEufltYOfll. 



TRINITY, ALA.: 

PUBLISHED BY THE AUTHOR. 
1801. 



f^i* 



OF CONOA£ M f 



COPYRIGHT, i8gi, 

BY 

JOSEPHUS SHACKELFORD. 



PRESS OF 
THE WERNER PRINTING & LITHO. CO., 
. AKRON, O. — CHICAGO, ILL. 



This volu?ne is dedicated to 
my wife, 

MRS. ANN CORDELIA SHACKELFORD, 

who has been a helpmeet indeed to me 
for the last thirty-jive years that we have 
lived together; and to the brethren and 
sisters of the Muscle Shoals Association 

BT THE AUTHOR. 



: PREFACE : 



In preparing this history, the author has labored under 
many difficulties. He was not able to find a file of the 
minutes of the association from its organization; but 
fortunately he found a sketch prepared by Elder John L. 
Townes, and published in the minutes of 1840. This 
helped him some. He then had to hunt up from various 
sources the minutes of the intervening years between 1840 
and 1856, the year that he came into the association. 
After a long time he succeeded in finding them. Then 
he had a difficulty about getting up the history of the 
churches. Many brethren to whom he applied for infor- 
mation were slow to give it ; in some cases the old church 
records were lost, and he had to refer to the minutes of 
the association for some facts concerning them. He has 
done the best he could under the circumstances. It was 
his desire to preserve the history of the Baptists of the 
Muscle Shoals Association, a body which has existed for 
seventy years ; and he knew that if this was not done soon 
many interesting facts about the early planting of Baptist 
churches in this portion of Alabama would be lost. He is 
aware that there are imperfections in the work, and he 
would like to have time to remedy them, but friends have 
insisted upon the publication as soon as possible; and, in 
obedience to their request, he sends it to the press. 

In preparing the biographical sketches of the ministers, 
he has given such as the material furnished him enabled 



(5) 



6 PREFACE. 

him to give. It would have given him great pleasure to 
have given a sketch of all the old ministers who have been 
connected with the association, and have passed away. 
He has given a sketch of most of them, but there were 
some whose lives he could learn very little about. These 
are omitted. Again, some of the living ministers have 
been left out — some because they would not answer in- 
quiries sent to them, and some for other reasons. In these 
sketches, the author does not wish the reader to under- 
stand that it is all original matter. He has simply com- 
piled what others have said, in many instances, and in 
some he has changed or re-arranged the matter and facts 
stated to suit his own taste. He is indebted, as before 
stated, to the sketch prepared by Elder John L. Townes, 
for the early history of the association, for the first twenty 
years. He is also indebted to Borum's History of Tennes- 
see Baptist Ministers for the sketches of Elders Burns and 
Barksdale. A number of brethren of the association have 
furnished him with facts and items of information about 
' the churches and ministers, which he has incorporated in 
the history of the churches and the sketches of the min- 
isters. 

Trusting that this book may be kindly received, and 
that it may prove interesting reading to the younger mem- 
bers of the association as well as to the older ones, the 
author sends it forth as a contribution to Baptist history, 
with the prayer that God's blessing may attend it. 

JOS. SHACKELFORD. 

Trinity, Ala., January, 189.1. 



: COtfTEJlTS, 



CHAPTER I. 

PAGE 

Origin of the Association, 1820 11 

CHAPTER II. 
Sessions of Association from 1821-30 .... 17 

CHAPTER III. 
Sessions of Association from 1831-40 . . • . . 27 

CHAPTER IV. 
Sessions of Association from 1841-46 — The Association 

Becomes a Missionary Body, 1846 .... 39 

CHAPTER V. 
Sessions of Association from 1847-56 — The Association 

a Missionary Body 49 

CHAPTER VI. 
Sessions of Association from 1857-60 — The Association 

Prosperous 69 

CHAPTER VII. 
Sessions of Association from 1861-67 — Troublous Times, 

War and Reconstruction 80 

CHAPTER VIII. 
Sessions of Association from 1868-75 — Recovering from 

the War . 88 

CHAPTER IX. 
Sessions of Association from 1876-84 — Yellow Fever 

at Decatur in 1878 — Association Prosperous . 103 

CHAPTER X. 
Sessions of Association from 1885-88 — Resolutions on 

Church Independence and Associational Authority, i 19 

CHAPTER XL 
Sessions of Association from 1889-90 — Constitution 

and Rules of Decorum — Articles of Faith . 131 

(7) 



CONTENTS. 



HIS TORT OF THE CHURCHES. 



Introductory Remarks 147 

Russell Valley Church . . . . . . 147 

Russell Valley Church, No. 2 150 

russellville church . . 151 

Town Creek Church . . ... . . 153 

Carmel Church 154 

Spring Hill Church . . 155 

Salem Church, Lawrence County .... 155 

Mt. Pleasant Church . . . . . . . 156 

Salem Church, Morgan County . . . . . 158 

Mt. Pisgah Church ........ 160 

Mt. Nebo Church, Franklin County .... 164 

Enon Church 165 

Bethel Church, Lawrence County .... 166 

Hopewell Church 169 

courtland church 171 

Liberty Church 173 

Shilo Church . . . . . . ... . . 174 

Friendship Church 176 

Moulton Church 177 

Macedonia Church, Franklin County .... 179 

Shoal Creek Church . . . . . . 180 

Tuscumbia Church 181 

Pleasant Hill Church 183 

Decatur Church 184 

First Baptist Church, New Decatur .... 1S7 

Hillsboro Church 188 

Mt. Nebo Church, Morgan County .... 189 

Mt. Zion Church, Morgan County 190 

Rocky Creek Church ....... 191 

Bethel Church, Morgan County 193 

Gum Spring Church, Lawrence County . . . 193 

Gum Spring Church, Morgan County .... 194 

Macedonia Church, Morgan County . . . . 195 

Okolona Church 195 

New Hope Church . . . . . : . . 196 

Lebanon Church 198 

Bethany Church 199 

Blue Springs Church ........ 199 

Harmony Church 200 



CONTENTS. 9 

Mt. Zion Church, Lawrence County ... . . 200 

Pleasant Grove Church ' . 201 

New Friendship Church 202 

Tharp's Spring Church 203 

Mission Grove Church 203 

Hartsell Church . 204 

Danville Church 205 

Mt. Hope Church 206 

Falkville Church 207 

Etha Church 207 

Zion Church 208 

Mt. Stanley Church . . ... ... 208 

somerville church 209 

Sheffield Church . . . . . . . 209 

Furnace Hill Church 210 

Valhermosa Springs Church 210 

New Prospect Church 211 

Shady Grove Church 211 

Cave Spring Church 211 

BIOGRAPHICAL SKETCHES OF MINISTERS. 

Introductory Remarks 213 

Adams, S. R. C 285 

Barker, Josiah 230 

Barksdale, W. H 243 

Burns, Jeremiah . . . . . . . . 217 

Bestor, D. P 225 

Burleson, Rufus C. . . . 230 

Burleson, Richard B 233 

Bragg, T. R. . .. . . . . . . . 272 

Carter, W. B. . 266 

Cobbs, W. T. . 261 

Callahan, Charles W. 258 

Cummings, John M 284 

Davis, John . . . 214 

Finney, Mike 265 

Gibson, Sylvanus ......... 238 

Gunn, Jackson 258 

Hodges, Henry W 2 

Huckabee, J. B . . . . 263 

Halbrooks, Henry J 276 



IO CONTENTS. 



Lane, Joseph 223 

Lattimore, John L. 288 

Leigh, William . 219 

Leigh, John . . . , 225 

Lyon, Mathew 252 

Musg/vOVe, Philip M 246 

McClanahan, John D, 271 

Nesmith, John R 2156 

Roberts, John C 248 

Roberts, J. M 249 

Skinner, Theophilous 223 

Smith, Abner . 224 

Smith, Sol. . 224 

Stovall, Absalom L 235 

Speer, John 273 

Steenson, S. M. 282 

Stockton, James I. . . 27^ 

Shackelford, Josephus . . 277 

Townes, John L 216 

Verser, M. A 283 

Windes, Enoch, Sr 239 

Windes, Enoch, Jr 242 

Wilhite, W. W 287 

Williams, Butler . 250 

Weaver, T. J. . . 250 

Weaver, John E 251 

Wear, Robert T 268 

A SKETCH OF CHURCH HIS TORT. 

CHAPTER I. 

History of the Church of Jesus Christ from the Times 

of the Apostles Down to the iith Century . 293 

CHAPTER II. 

History of Baptists from 1S90 backwards to 1643 . 299 

CHAPTER III. 

History of Baptists from 1643 to the ioth Century, 302 

What Baptists Believe About the Church . . . 309 

The Missionary and Old-School Baptists . . . 314 

Baptist Statistics . . 318 



flistopy of Jluscle Shoals Baptist Association. 



CHAPTER I. 

ORIGIN OF THE ASSOCIATION, l820. 

THE territory now occupied by the State of Alabama 
and Mississippi formerly belonged to Georgia, and was 
ceded to the Federal Government. In 1798, it was organ- 
ized into a territory and called the Mississippi territory. 
In 1 81 7, the eastern part of Mississippi territory was or- 
ganized as Alabama territory. In 18 19, the Alabama ter- 
ritory was received into the Federal Union as a State. 
The first settlements of whites made in what is now 
called north Alabama, which is comprehended in that part 
lying north of the Sand Mountains, and extending to 
the Tennessee line, were made principally in the counties 
of Jackson, Madison, Morgan, Limestone, Lawrence, 
Franklin and Lauderdale, by emigrants from Virginia, 
Tennessee, North and South Carolina, and Georgia. 
The country on the western side was occupied by the 
Chickasaw Indians, and on the eastern side by the Creeks. 
The land was fertile, particularly that in the Tennessee 
Valley, and it was well watered, the beautiful Tennessee 
river flowing through it, with numerous tributaries on 
either side. It was an inviting country, and soon emi- 
grants poured in from the more eastern States and from 
Tennessee. These emigrants carried with them their re- 



12 HISTORY OF MUSCLE SHOALS 

ligious views, and, while they had left their comfortable 
homes and pleasant surroundings in the older States, to 
seek homes and fortune in a new country, they did not 
forget that they were Christians, and their obligations to 
worship and serve their Heavenly Father. Soon church 
houses were erected, rough and uncomfortable, it is true, 
but they served their purposes. Churches were organ- 
ized, and the voice of the Man of God was heard calling 
sinners to repentance, and teaching and comforting the 
people of God. The Baptists and Methodists were the 
pioneers in this movement of church organization. Bap- 
tists were quite numerous among these early settlers, and 
in a few years, a number of Baptist churches were organ- 
ized in the territory now included in the above mentioned 
counties. The first Baptist association organized in North 
Alabama was called Flint River Association. The 
churches that formed this association were located prin- 
cipally in Madison, Jackson and Limestone counties, and 
one or two in Morgan county. 

The object of the brethren in organizing this associ- 
ation seemed to be more for the purpose of having a 
social gathering once a year, and engaging in religious 
worship, than to do any missionary work, or to mature 
any plan for the dissemination of the Gospel. In fact, 
the idea of missionary work, and the gathering of the 
youth into Sunday Schools, was repugnant to the majority 
of the churches. Many of their ministers were opposed to 
missions, and to all societies having for their object the 
spread of the Gospel. This association remained for a 
number of years without making any apparent progress 
in religious work, and finally by its opposition and de- 
nunciation of Sunday Schools and missionary societies, as 
expressed in resolutions withdrawing fellowship from all 
who affiliated with, or contributed to such societies, it 






BAPTIST ASSOCIATION. 1 3 

drove off some of its best men and churches, which or- 
ganized another association called Liberty on a missionary 
basis. The resolutions alluded to above were what was 
called the " Non-Fellozvship Resolutions" which produced 
great excitement among all the churches. The Liberty 
Association still exists and has done much good, while the 
" Flint River," if it exists at all, is so weak, and of so little 
importance that we hear nothing of it. Doubtless it 
may be in existence among our anti-missionary brethren. 
In the history of this association, and some others, we 
might mention, we see that those bodies professing to be 
Christ's people, who refuse to carry out the command, 
" Go ye into all the world and preach the Gospel to every 
creature," soon die. They die from inaction. God's bless- 
ings are withheld from them, because they fail to do 
their duty. It is the same with churches. A church 
that will not do anything to sustain the gospel at home 
and abroad will have its candle stick removed. It will 
be a failure. The mission of the churches of Jesus Christ 
in the world is to convert the world, through the preach- 
ing of the Gospel of Christ. When any one of them fails to 
perform its mission, and utterly refuses to do its duty in 
this respect, the Lord withdraws Himself from it, and its 
light goes out. 

A few Baptist churches were organized in what is now 
the bounds of the Muscle Shoals Association, in the 
years 181 7-1 820, through the labors of Elders John 
Davis, Theophilous Skinner and others. Elder Davis was 
the moving power. He had emigrated from Tennessee, 
and settled near Russellville, Franklin county. He or- 
ganized what was called the Russell Valley Church, 
located a few miles east of Russellville. Through his in- 
fluence the churches organized agreed to meet by dele- 
gates and constitute an association. They addressed a 



14 HISTORY OF MUSCLE SHOALS 

letter to Flint River Association in 1819, and sent Elder 
Davis as their representative, who met with that associ- 
ation. Elders Willis Hopwood, George Brown and Wm. 
Edens were sent by that body to aid in constituting the 
churches into an association. The following churches met 
by their delegates at Russell Valley Church, July 15, 
1820: Russell Valley and Hepzibah Churches, in Franklin 
county ; Bethel, BirdwelFs Spring (now Enon), Carmel 
and Town Creek churches, in Lawrence county ; Mill 
Creek, Butler's Creek and Little Cypress churches in Lau- 
derdale county. Only three of these churches now exist, 
viz : Bethel, Enon and Town Creek. 

According to previous appointment, the brethren from 
Flint River Association met the delegates of these 
churches at the time and place above mentioned. A con- 
stitution, abstract of faith, and rules of decorum were 
adopted, and the association was organized under the 
name of " The Big Bend of Tennessee River Association," 
which name was afterwards changed to the- one it now 
bears, the Muscle Shoals Association. The first name 
was taken from the fact that the Tennessee river makes a 
big bend in its course on the north side of the territory 
embraced in the association; the second name was from 
the Muscle Shoals, which commence some twelve or fif- 
teen miles below Decatur, and end a short distance above 
Florence. 

Elder Townes, from whose brief history published in one 
of the old minutes I get most of the facts concerning the 
early history of the association, in speaking of the consti- 
tution and abstract of faith, says : " They have remained 
unaltered to this day" (1840). I can say, after a careful 
examination of all the minutes, that with one exception, 
the constitution is the same now (1890) as at the beginning, 
and there has been no change in the abstract of faith. 



BAPTIST ASSOCIATION. 1 5 

Perhaps it would be well, right here, for me to give an 
account of the organization of the churches that were 
the constituent members of the association. 

In the year 1816, Russell Valley began to be settled by 
the whites. Among these settlers, Elder John Davis, for- 
merly of Georgia, but more recently from Tennessee, an 
ordained minister, was instrumental in constituting Rus- 
sell Valley Church, in 18 17, on thirty-two members. 
Elders Bennet Wood and Jennings were the presbytery. 
Elder Davis was the first pastor. Soon, by the indefati- 
gable labors of her pastor, this church became the 
mother of several churches. In May, 18 18, Town Creek 
Church was constituted, Elders Davis and Skinner being 
the presbytery. Elder Abner Smith was called as its 
pastor. On the third Saturday in May, 18 18, Hepzibah 
Church was constituted by the same presbytery. Solo- 
mon Smith and Jeremiah Ward became their supply. 
Bethel Church was constituted on the second Saturday in 
July, 1 8 19, Elders Davis and Solomon Smith, the pres- 
bytery. Elder Theophilous Skinner was chosen pastor. 
Carmel Church was constituted on the second Saturday 
in August, 1 8 19, by Elders Davis, Skinner and Wood, as 
presbytery. Elder Davis was their supply. Birdwell's 
Spring (Enon) was constituted on the third Monday in 
June, 1819, Elders Henry Hodges and Wm. Edens being 
the presbytery. Stephen Penn was called as pastor. I 
have no particulars about the constitutions of the three 
churches in Lauderdale county. These nine churches 
constituted the first association. I regret that I am not 
able to give the names of the delegates. A committee 
consisting of John Davis, Jeremiah Burns, George Brown, 
Willis Hopwood and Shelton Standifer was appointed to 
draft a constitution, abstract of faith and rules of decorum, 



l6 HISTORY OF MUSCLE SHOALS 

which, when presented, were adopted (they will be found 
in another place in this volume). 

The number of members of the nine churches that 
composed this body when organized was 366. We give 
the closing paragraph of the first circular letter addressed 
to the churches, which shows that the association only 
claimed to be an advisory council, and not a legislative 
body : " And now, brethren, we expect you in future, to 
eye this body as an advisory council in all things relating 
to your internal concerns, that you endeavor to fill your 
place in support of such union, and keep up a close and 
strict discipline among yourselves, which consists not in 
uncharitable exercises toward each other, nor in any evil 
eye over one another to betray them into difficulties, but 
in brotherly affection ; admonishing one another in love 
and good works ; not suffering sin upon your brethren 
unreproved ; remembering always to watch and pray, lest 
you enter into temptation. " 

This was good advice and worthy to be considered now 
by all our churches. The custom of having circular let- 
ters printed in the minutes, as they were called, was intro- 
duced at this meeting and was kept up for many years. 
Some brother would be appointed to write upon some 
particular subject, viz : baptism, communion, faith, etc. 
He would read this to the association, and it would be 
printed in the minutes, and was called a circular letter. 
This served a very good purpose in those days when 
there were so few books and denominational papers circu- 
lated among the people. Now it is unnecessary, because 
our people can be supplied with books and periodicals, 
which furnish them with all the information they may 
need or desire upon almost every question of doctrine or 
practice. 



BAPTIST ASSOCIATION. \J 



CHAPTER II. 

SESSIONS OF THE ASSOCIATION FROM 1 82 1 TO 1830. 

THE second session of the association was held with 
the Russell Valley Church, commencing Saturday before 
the fourth Lord's Day, in July, 1821. Elder Jeremiah 
Burns was chosen moderator and John L. Townes, clerk. 
Three new churches were received, viz : Spring Hill, in 
Morgan county, which had been regularly dismissed from 
the Flint River Association ; Salem and Big Cypress, 
newly constituted churches; Spring Hill Church, which 
was located four miles west of Decatur, existed for a 
number of years, and was at one time a flourishing 
church, but on account of removals and deaths gradually 
went down and finally dissolved about the time of the 
Civil War. Salem Church was located a few miles north- 
west of Moulton. It is still a member of the association. 
Big Cypress was on the other side of the river, in Lauder- 
dale county. It passed away many years ago. The 
membership reported at this session was 482, again of 116 
over that of the previous year. 

The association was divided into three districts, and it 
was decided to hold the session of the body in each of 
these districts, in regular succession, commencing at 
number one. The messengers of the district, in which 
the association was to be held, had the appointment of 
the time and place. It was resolved further, that a three 
day's union meeting should be held in each district for 
the purpose of preaching and communion, and the mes- 
sengers of the respective districts were to appoint the 



1 8 HISTORY OF MUSCLE SHOALS 

times and places for such meetings. It was made the 
duty of the ministers to attend these meetings. The 
name of the association was changed at this meeting to 
" The Muscle Shoals Association of Baptists." The ac- 
tion of the association in appointing district meetings, we 
think was a good one, and might be made profitable now 
if practiced. We do not approve of appointing these 
meetings for communion ; this is a church matter and 
should be attended to by the churches. 

The third session of the association was held with the 
church at Birdwell's Spring, in Lawrence county, com- 
mencing on Saturday before the fourth Lord's Day, in 
July, 1822. Elder Henry Hodges preached the intro- 
ductory sermon. Elder John Davis was chosen modera- 
tor and John L. Townes, clerk. The following newly 
constituted churches were received, viz : Flint Creek, 
West Fork of Flint, Pond Creek (now Mt. Pleasant), in 
Lawrence county ; New Hope, in Franklin county ; Bethel 
and Salem, in Morgan county. Of these churches, only 
Mt. Pleasant Church exists. All the rest have gone down. 
Salem lived until after the war. It dissolved, and a 
church called New Salem was constituted near where 
old Salem was. It is now a member of the association. 

We are not able to give the number of members re- 
ported. Friday before the first Sabbath in September 
was set apart as a day of fasting and prayer. The circu- 
lar letters were discontinued. Very little was done at 
this session. 

The fourth session was held with the Mill Creek Church, 
Lauderdale county, commencing on Saturday before the 
fourth Lord's Day, in July, 1823. Elder Jeremiah Burns 
preached the introductory sermon. Elder John Davis was 
moderator and John L. Townes clerk. Four newly consti- 
tuted churches were received, viz : Fork of Butta Hatchie, 



BAPTIST ASSOCIATION. 19 

Rock Spring and Bethel, in Mississippi, and Concord in 
Franklin county. None of these churches are now in the 
association ; if they are in existence, we are not aware of 
it. The association had now twenty-two churches con- 
nected with it, and covered an extensive territory. Sat- 
urday before the fourth Lord's Day in October was set 
apart as a day of fasting and prayer. 

The following resolution was adopted : "Resolved, that 
the association appoint at least two ministers on each 
side of the Tennessee river, for the purpose of traveling 
and visiting the destitute churches and places within the 
limits of this association for one year, and that the associ- 
ation advise and recommend the churches to aid such 
ministers by liberal pecuniary contributions, and signify 
their approbation or disapprobation of this arrangement 
to the next association in their letters." Elders Ward 
and Barker were appointed to preach on the south side 
of the river, and Elder Genard and Harden on the north 
side. This resolution evidently shows that the body, at 
that time wanted to do missionary work. If it had gone 
on, without asking for the approbation of the churches, 
probably there would have been very little trouble on 
this question. It would have been taken for granted by 
the churches that this was a legitimate part of the work 
of the association, and they would have sustained it, at 
least a greater part of them would have done so. 

The association renewed the practice of having circular 
letters read and printed in the minutes. 

The fifth session was held with the church at the West 
Fork of Town Creek,* in 1824. Elder Genard preached 
the introductory sermon, Elder Jeremiah Burns was the 

* There is no account given in the minutes of the reception of this 
church, but we suppose it was received at the second or third session. 
It dissolved in 1839. 



20 HISTORY OF MUSCLE SHOALS 

moderator and John L. Townes, clerk. Two newly con- 
stituted churches were received, viz : Cedar Spring, now 
Mt. Pisgah, in Morgan county, and Macedonia, Franklin 
county. At this association, the churches north of Ten- 
nessee river, on account of the inconvenience of attend- 
ing, petitioned for dismission, which was granted. The 
missionaries appointed at the last meeting reported and 
presented their journals, from which it appeared much 
good had been done, but a majority of the churches, in 
their letters expressed their disapprobation of the plan. 
The missionary work was, therefore, discontinued. We 
see from this, that though there was a strong missionary 
spirit among the brethren in those early days, yet there 
was a strong opposition to missionary work, which, after 
many years, culminated in the withdrawal of the anti- 
missionary party from the association. The missionary 
element, which, at this time was weak, in a few years 
became strong enough to carry through their plans for 
having the gospel preached in all destitute places in the 
association. 

The following resolution was adopted with reference to 
the death of the Elder Jeremiah Ward : " Resolved, that 
we deeply deplore the loss of our beloved brother, Jere- 
miah Ward, and that we make this public manifestation 
of grief as the only tribute of respect which is left in our 
power to pay him, who was so dear to us, and so emi- 
nently useful as a preacher." We have not been able to 
gather any information concerning Elder Ward, save 
that which we glean from the old minutes. He was 
pastor of Hepzibah Church just after its organization, in 
conjunction with Solomon Smith. He was one of the 
pioneer preachers in north Alabama. 

The sixth session was held at Spring Hill Church, Mor- 
gan county, on Saturday before the fourth Lord's Day, 



BAPTIST ASSOCIATION. 21 

in July, 1825. Elder Jeremiah Burns preached the intro- 
ductory sermon. He was also chosen moderator, with 
John L. Townes, as clerk. Two new churches were re- 
ceived, viz : Mt. Nebo, in Franklin county, and Hopewell, 
in Morgan county. The association was divided into two 
districts at this meeting. 

The seventh session was held with Mt. Nebo Church, 
Franklin county, commencing on Saturday before the 
fourth Lord's Day, in July, 1826. Twenty-two churches 
were represented. Elder Jeremiah Burns was moderator 
and John L. Townes, clerk. Elder Townes preached the 
introductory sermon. One new church was received, viz: 
Mallard's Creek, which was located several miles north- 
east of where Hillsboro now is. Three churches were 
dismissed at their request, to form a new association, 
namely, New Hope and Bethel, in Mississippi, and Mace- 
donia, in Alabama. 

The eighth session was held at Town Creek Church, 
Lawrence county, commencing on Saturday before the 
fourth Lord's Day, in July, 1827. Elder Jeremiah Burns 
preached the introductory sermon. He was also the 
moderator and Elder J. L. Townes, clerk. Two new 
churches were received, viz : Courtland and La Grange. 
One church, Bethel, in Morgan, was reported as dissolved, 
corresponding letters were received from Cahaba, Elk 
River, Shoal Creek, Richland and Mt. Zion Associations. 
A circular letter on close communion was read by Elder 
John L. Townes, and ordered to be printed in the min- 
utes. From the views set forth in this circular, we find 
that there has been no change of opinion among Baptists 
upon the subject of communion, from that time until the 
present. We hold to the same doctrines now that the 
Baptists held then. 

Elder Townes, argued in this circular letter, that the 



22 HISTORY OF MUSCLE SHOALS 

Lord's Supper is an ordinance belonging to the Church 
of Christ, that it cannot be carried out of the church, 
that there is a preparation necessary to constitute one a 
member of the church ; that this preparation consists, 
first, in repentance ; second, faith in the Lord Jesus 
Christ ; third, regeneration ; fourth, baptism as an evi- 
dence of the influence of this preparation. The author 
then shows that baptism, according to the scriptures, is 
the immersion of the subject in water, and that nothing 
else can be considered baptism ; consequently, only those 
who have been immersed have any right to partake of 
the communion, because it is a church ordinance, and 
church members alone have this privilege. Baptism is 
necessary to church membership, and immersion is 
baptism. 

The circular is well written, and is a fair exposition of 
Baptist views upon this subject. 

At this meeting the association was divided into three 
districts, and union meetings were appointed for each 
district. The following preamble and resolution was 
unanimously adopted : " This association viewing with 
deep regret the languid state of religion in most of the 
churches composing this body, which calls aloud to us to 
humble ourselves before the Lord ; therefore, resolved, 
that Friday before the first Lord's Day, in May next, be 
set apart as a day of fasting, humiliation and prayer to 
Almighty God, and that the churches composing this 
body do on that day, meet at their respective places of 
worship, and that the brethren, who own servants do 
release them from labor on that day, and carry them 
and their wives and their little ones to engage in the 
worship of the Most High." The number of communi- 
cants reported was 798. The number of baptisms during 
the year was fifty-seven. 



BAPTIST ASSOCIATION. 23 

The ninth session was held with Carmel Church, com- 
mencing on Saturday before the fourth Lord's Day, in 
July, 1828. The introductory sermon was preached by 
Elder J. L. Townes. Twenty churches were represented. 
Elder Jeremiah Burns was moderator and J. L. Townes, 
clerk. Shiloh Church, in Morgan county, which had been 
regularly dismissed from Flint River Association, was 
received. The association recommended to the churches, 
" that they appoint two messengers to attend each union 
meeting which appointment shall be signified by letter 
from the churches to the brethren assembled ;"' and it 
also advised the churches, " to act with extreme caution 
in receiving members on letters, when they apply for 
membership into churches at a distance from their neigh- 
borhood, and have a church near the place of their resi- 
dence, and when any application of this kind is made, we 
advise strict inquiry to be made into the motive which 
produced the desire to change their membership." " On 
motion it was agreed, that we recommend to the churches 
the expediency of annually sending by their messengers 
a sum to defray the expenses of their messengers to 
corresponding associations." This was a good suggestion 
and it would be well for our churches to act upon it now, 
at least so far as sending up enough to pay the expenses 
of two or more delegates to the State convention. 

The tenth annual session was held with the Hopewell 
Church, commencing on Saturday before the fourth 
Lord's Day, in September, 1829. Elder Daniel P. Bestor 
preached the introductory sermon. Twenty-two churches 
were represented. Elder Jeremiah Burns was moderator 
and Elder John L, Townes, clerk. 

Many churches complained, in their letters, of their 
destitute situation in not having ministers to supply them 
with the preached word. The association entered into 



24 HISTORY OF MUSCLE SHOALS 

an organized method to supply this destitution, by a call 
upon all the churches to say what they would contribute, 
or to form societies of individual members, if the churches 
would not act. A standing committee was appointed to 
attend to this business, who should meet delegates from 
the churches, or societies, and send ministers to the desti- 
tute churches, by a regular itineracy. This effort contin- 
ued but a short time, as the churches did not approve the 
method. From this we see, that the anti-missionary spirit 
was still too strong for the friends of missions to accom- 
plish anything. The majority of the churches were 
opposed to any missionary effort, and rejected every 
proposition that favored it. The agitation of the subject 
produced divisions and bad feelings in the churches. 

The eleventh session was held with the Hepzibah 
Church in 1830. The introductory sermon was preached 
by Elder Joseph Lane. Elder Burns, who had been 
moderator for several years, having declined the posi- 
tion, Elder Henry Hodges was chosen moderator, and 
Elder Joseph Lane, clerk, Elder J. L. Townes, who had 
been clerk since the second session of the association 
declined that position. One newly constituted church 
was received, viz : Friendship. The following recommen- 
dations were made to the churches — we think it would 
be well for our churches now, to bear them in mind : 

" The association recommends to all the churches strict 
adherence to the example of the Lord Jesus Christ, and 
the practice of the Apostles. As Baptists who are 
immersed, they should always bear in mind, that they 
should always approach the Lord's table only with those 
who are immersed. It being the Lord's table, it is sacred, 
and as immersed followers of the Lord first sat around it, 
we should never sit around it until we are immersed, and 
if we should not commune at the Lord's table till we are 



BAPTIST ASSOCIATION. 2$ 

immersed and qualified by a change of heart, and immer- 
sion in water, we should not sit there with any who are 
not thus qualified. We, therefore, advise churches to 
adhere strictly to the apostolic mode, and not sit at the 
Lord's table with the unbaptized. However much we 
may love them either as relatives in the flesh, or as Chris- 
tians, by a change of heart, they are still unbaptized, and 
if any members, through tenderness, violate apostolic 
rectitude, admonish and reprove them in love, and try to 
reclaim them, but if they still violate apostolic order, let 
them go with the unbaptized ; better to lose a right hand, 
or a right eye, than depart from the faith once delivered 
to the saints. Adhere strictly to close communion." 

The association placed upon record the following reso- 
lution upon the subject of Campbellism, which was then 
agitating the churches, and making some inroads upon 
them : 

" Through Campbellism we see the divine operation of 
the Holy Spirit either disavowed, or so obscurely avowed, 
as to amount to a disavowal. We see experimental re- 
ligion (that which Baptists ever cling to) ridiculed and 
reprobated. We see the apostolic mode of ordaining 
ministers, by the laying on of the hands of the presbytery, 
ridiculed and condemned. We therein see baptism pre- 
sented as producing a change of heart and the pardon of 
sins, when the Holy Spirit can alone produce and bring 
about a change, while baptism shows our faith, satisfies 
our conscience, adopts us into His Church, and makes us 
one with him, by thus fulfilling all righteousness, a change 
of heart being previously effected by the Holy Spirit. 
We therein see, as we awfully fear, an effort made by 
man to pull down the old order of faith and practice 
taught by the Lord and His Apostles, and establish on 
their ruins a new order and a new name, styled Campbell- 



26 HISTORY OF MUSCLE SHOALS 

ism." A protest was also made against Mr. Campbell's 
new translation of the New Testament. Mr. Campbell 
had once been a Presbyterian. He became a Baptist, but 
soon began to preach his new doctrines, which were an- 
tagonistic to the generally received doctrines of Baptists. 
He, with Baptists, rejected infant baptism and received 
only immersion as Christian baptism, but he ascribed to 
the ordinance of baptism a virtue or efficacy which Bap- 
tists repudiated. He rejected the doctrine of regeneration 
and the work of the Holy Spirit in producing it, as Bap- 
tists understood it. He soon gained many followers and 
disrupted many Baptist churches, especially in Virginia 
and Kentucky. This doctrine was beginning to be 
preached in north Alabama at this time, hence the above 
declaration upon the part of the Muscle Shoals Associ- 
ation. 

The first Saturday in November was set apart as a day 
of fasting and prayer, and the churches throughout the asso- 
ciation were called on to humble themselves before Al- 
mighty God, and beg a continuance of spiritual and tem- 
poral blessings. The brethren in those days seem to have 
thought more of the importance of fasting and prayer 
than they do now. 



BAPTIST ASSOCIATION. 2J 



CHAPTER III. 

SESSIONS FROM 1 83 1 TO 1840. 

The twelfth annual session of the association convened 
at Mt. Pleasant Church, Lawrence county, on Saturday 
before the fourth Lord's Day, in September, 1831. 
Twenty-two churches were represented. Elder Jeremiah 
Burns was moderator and Elisha Meredith, clerk. The 
death of Elder Bennet Wood was announced, and the fol- 
lowing resolution was adopted : " Resolved, that we 
notice with feelings of the deepest regret the death of our 
well beloved brother, Elder Bennet Wood, who departed 
this life May 15, 1831. We, with his bereaved family and 
neighbors, sensibly feel that dispensation which has 
summoned him from us, yet we doubt not our loss is his 
gain." The following resolution was also adopted at this 
meeting : " Resolved, that the different churches com- 
posing this body be requested to express their opinion 
upon the subject of missionary societies, in the-ir letters 
to the next association. " There was a strong minority in 
the association led by such men as J. L. Townes, Wm. 
Leigh, Jeremiah Burns, Thomas Ashford and others, who 
desired the association to engage in active missionary 
work, and if they could not get the association nor the 
churches to engage in it, they proposed to have mission- 
ary societies outside of the churches, but they did not 
wish to do this in opposition to the wishes of the 
churches. They did not wish to have a split in the asso- 
ciation, believing that ultimately the churches would get 



28 HISTORY OF MUSCLE SHOALS 

right. They worked faithfully to accomplish their object. 
After a while, success rewarded their efforts. 

The thirteenth session was held with Salem Church, 
commencing Saturday before the fourth Lord's Day, in 
September, 1832. Twenty-three churches were repre- 
sented. One new church was received, Day's Creek. 
Elder Abner Smith was moderator and Elisha Meredith, 
clerk. The association passed unanimously the following 
resolution with reference to the death of Elder John 
Davis, who died on the ninth of October, 1831 : 

" Resolved, that this association notice with feelings of 
the deepest regret, the death of our well beloved brother, 
Elder John Davis. We, with his family and neighbors, 
feel that dispensation which has removed him from us." 

Elder Davis might be said to have been the founder of 
the association. He was instrumental in building up 
many of the churches that first formed the association. 
He was a pioneer among the Baptists of this section. 
We give in another place in this volume a sketch of 
Elder Davis's Life, which was written by Elder John L. 
Townes, who knew him well, and was published in the 
minutes of the association of 1844. 

This body had also to deplore the death of Elder 
George Russell, a member of the West Fork of Town 
Creek Church. A resolution of condolence was adopted 
concerning his death. 

The following resolution on the subject of missionaries 
was proposed to the association, but was rejected ; it 
was ordered, however, to be entered upon the minutes : 
" Resolved, that this association in its associated capacity 
will not directly or indirectly have any correspondence 
with any missionary society, either foreign or domestic, 
or any other missionary board of any description, as we 
are of the opinion that these matters do not belong to the 



BAPTIST ASSOCIATION. 29 

association, but have a tendency to confuse our deliber- 
ations." We see from this that there were some who 
wished the association to take a decided stand in oppo- 
sition to the missionary enterprise. There were others, 
however, who were strong friends of missions, and, though 
they were not able to get the association to adopt their 
broad and enlightened views, yet their influence was 
strong enough to keep the body from taking a decided 
stand against the promulgation of the gospel by mission- 
ary effort. The resolution was voted down, but in com- 
pliance with the wish of its advocates, we suppose, it was 
ordered to be printed in the minutes. There seems to 
have been no response from the churches on the subject 
of missionary societies, as requested at the last session, at 
least we find no mention of it in the minutes. 

The fourteenth session was held at Town Creek Church, 
commencing on Saturday before the fourth Lord's Day, 
in September, 1833. Twenty-four churches were repre- 
sented. Russellville Church, newly constituted, was re- 
ceived. Elder Abner Smith was moderator and Elisha 
Meredith, clerk. Nothing of importance occurred at this 
meeting. 

The fifteenth annual session was held at Mt. Pisgah 
Church, Morgan county, in September, 1834. Twenty- 
five churches were represented. One newly constituted 
church, Spring Creek, was received. Elder J. L. Townes 
was moderator and Elder Wm. Lucas, clerk. The total 
number of communicants reported was 1410. The bap- 
tisms reported were fifty-five. At this meeting many 
churches complained of some irregularities which were 
creeping into the churches, and which had a tendency to 
disturb the harmony of the association. A committee 
was appointed to investigate and report on the matters 
complained of. The committee reported and recom- 



30 HISTORY OF MUSCLE SHOALS 

mended the following advice to be given to the churches, 
which was concurred in by the body: 

" First, As regards the duty of churches which may have 
in their communion persons who are tinctured with the 
doctrine of Campbellism, that the church labor, in a 
gospel way, first by a committee of brethren, then by 
the church in the aggregate. If this course does not re- 
claim the member, then cast him off from their fellow- 
ship. 

" Second, In relation to Baptist ministers in our fellow- 
ship baptizing persons, without a view upon being baptized 
of becoming members in the fellowship of our churches, 
is of very doubtful authority, and in reference to the 
practice, we feel no hesitation in saying that it is inex- 
pedient, and we would, as an association, and you should, 
as churches, in the spirit of meekness and love, pray your 
brethren, in the ministry for the future, to desist from 
such a course in the administration of that ordinance. 

" Third, In the third place, in regard to suffering your 
members to commune with Pedo- Baptist churches, we 
believe it unauthorized by the laws of Christ's Kingdom, 
and we would advise you, in the first place, to labor with 
them as the gospel requires in other cases of disorder ; 
if then, the offender is not reclaimed by the labor of a 
committee, nor by the church, cut him off." 

Messengers were in attendance at this meeting from 
three associations, viz : Mt. Zion, William Case ; from Flint 
River, Jeremiah Tucker and George Tucker; from Shoal 
Creek, Joshua Hardin. 

A circular letter was read by Elder J. L. Townes, upon 
"The Duties of Church Members." 

The sixteenth session was held with the Enon Church, 
Lawrence county, commencing on Friday before the 
fourth Lord's Day, in September, 1835. Twenty-five 



BAPTIST ASSOCIATION. 3 1 

churches were represented. Elder J. L. Townes was 
moderator and Wm. Lucas, clerk. 

Many of the churches complained of coldness and 
apathy, and the association was requested to devise some 
means by which ministerial help could be obtained. A 
committee appointed to consider the request, reported as 
follows : 

" First, That this association do appoint a time and place 
to hold a minister's meeting, and that all the ministers 
and deacons who belong to the churches be requested to 
attend the same, and that some one of the ministers be 
appointed to preach the introductory sermon on the 
duties of ministers, deacons and other members of the 
churches. And we recommend that the meeting be held 
at Mt. Gibson Meeting House, on Saturday before the 
second Lord's Day, in November next, and continue 
three days, or as long as circumstances may justify. 

" Second, That all the churches be requested to hold a 
day of fasting and prayer on the day the minister's meet- 
ing commences, and that the brethren attend at their 
meeting houses and join one another in prayer, and that 
they do especially pray the God of the harvest to send 
more laborers into the field, and that He will pour out 
His Spirit upon the people, and revive His work among 
us, and enable both ministers and people to see eye to 
eye, and be of one mind. 

" Third, We recommend the churches to attend to the 
temporal wants of their pastors or ministers who may 
supply them, and that they always have a church fund by 
them." 

The death of Elder W. E. Dupree was announced and 
suitable resolutions were adopted concerning the same 
The ministers' and deacons' meetings were held for a 
short time, but were soon discontinued. 



32 HISTORY OF MUSCLE SHOALS 

The seventeenth session was held with the Mt. Nebo 
Church, Franklin county, commencing on Friday before 
the fourth Lord's Day, in September, 1836. Only twelve 
churches were represented ; why so few churches were 
represented we are not informed. Elder J. L. Townes 
was moderator and Wm. Lucas, clerk. Many of the 
churches again requested the association to devise some 
means by which they might be supplied with ministerial 
aid. A committee was appointed to take the matter into 
consideration, who reported as follows : " First, that there 
are but few ministers within our bounds. Second, that 
the association has no control over these few. We would, 
therefore, advise these churches to seek out, and call such 
preachers as will be acceptable among them, and when 
they obtain their consent, locate them, and give them a 
decent support, and thus enable them to give themselves 
wholly to the work, and see that they do it." 

This was good advice, and had the churches acted upon 
it, we would not now be so destitute of ministers who 
are fully engaged in the work of preaching the gospel. 
We have plenty of ministers, but their hands are tied. 
They have to go to some secular employment to make a 
living for themselves and their families. The churches 
do not support their ministers, and the result is, they 
do not grow as they would, if their pastors could devote 
more time to them. 

The death of Elder James Edens was announced. He 
was a faithful and acceptable minister. He had been 
pastor of Mt. Pisgah Church, Morgan county, and lived 
in the neighborhood of that church when he died. A 
grandson of his was pastor of the Baptist Church at 
Gadsen, Ala., a few years ago. He is now in Georgia, and 
is a very acceptable and useful minister. His name is 
James Edens also. 



BAPTIST ASSOCIATION. 33 

It was agreed, " that a member from each union district 
be appointed to visit the churches of the district, and 
obtain the history of said churches from the time of their 
constitution down to the present time (1836) and send 
the same to Brother Holcombe," who was preparing a 
history of the Baptist churches of Alabama. 

The eighteenth session was held at Hopewell Church, 
Morgan county, commencing on Friday before the fourth 
Sabbath in September, 1837. Twenty-three churches 
were represented. Elder Henry W. Hodges was modera- 
tor and George Cleere, clerk. Elder Hodges preached 
the introductory sermon. Spring Creek Church was 
reported as dissolved. Very little was done at this meet- 
ing. The following query from Liberty Church was pro- 
posed : " A person who was baptized by a schismatic 
preacher, applies for membership with us, but is unwill- 
ing to be rebaptized by us, or any properly authorized 
minister, being satisfied with that received from the 
schismatic. We desire to be advised, whether to receive 
him upon that baptism or not." The association advised 
the church not to receive him without rebaptism by some 
regularly authorized Baptist minister. There were 918 
communicants reported for this year, and ninety-four 
baptisms. A committee was appointed to examine into 
the condition of the West Fork of Town Creek Church. 
Elder W. H. Holcombe was a visitor at this meeting and 
preached on the Sabbath. 

The nineteenth session was held with the Mt. Pleasant 
Church, Lawrence county, commencing on Friday, before 
the fourth Lord's Day, in September, 1838. Twenty-one 
churches were represented. Elder Sylvanus Gibson was 
chosen moderator and George Cleere, clerk. Elder 
Gibson preached the introductory sermon. Brethren 
Aaron Askew and Z. Ellis were present as correspondents 



34 HISTORY OF MUSCLE SHOALS 

from Shoal Creek Association, and Elder W. H. Holcombe 
from Flint River. The committee appointed to examine 
into the condition of the West Fork of Town Creek 
Church reported that they thought it advisable for that 
church to be dissolved. The report was adopted and the 
church was dissolved, and the members lettered out. 
We suppose this was done by a committee, appointed 
for that purpose. Friday before the first Sabbath in 
March, 1839, was appointed as a day of fasting and 
prayer, and the churches were requested " to assemble at 
their houses of worship, with their wives, children and 
servants, and devoutly implore God to increase vital and 
pure religion amongst us, and especially pray the Lord of 
the harvest to send more laborers into His Vineyard." 

The number of communicants reported at this meeting 
was 1340, and the number of baptisms 216. 

The twentieth annual session was held with the Russell 
Valley Church, commencing on Friday before the fourth 
Lord's Day in September, 1839. Twenty-five churches 
were represented, Elder Sylvanus Gibson was moderator 
and Elder Wm. Leigh, clerk. Elder John L. Townes 
preached the introductory sermon. Three new churches 
were received, viz : Cane Creek, Mudd Creek and Little 
Bear Creek. Brother Michael Beaver was received as a 
correspondent from Big Hatchie Association, in West 
Tennessee, Brother Leonard Milligan was received from 
Liberty. A letter was received from Flint River Associ- 
ation by the hands of Brother Wm. Crutcher, in which 
it was stated, that difficulties existed in that body and 
the letter referred this association to a resolution, em- 
bodied in her letter, as the cause of the difficulties. The 
following is the resolution : " Resolved, therefore, by 
this association, that she declares non-fellowship with the 
missionary society, and its auxiliaries, together with all 



BAPTIST ASSOCIATION. 35 

and every person joined with or in any way connected to 
any of those institutions, and that all those churches, 
minorities or parts of churches or otherwise within her 
chartered limits, who shall adhere to the principles of 
their constitution in connection with the association, 
will be regarded by her as members of her body and 
that she will sustain and defend all those rights and 
privileges secured to them by their respective church 
covenants, so far as an associational compact is con- 
cerned. " This was the famous, in that day, non-fellow- 
ship resolution. 

The battle between the missionary party and the anti- 
missionary party had been going on in the Flint River 
Association, as it had been going on in the Muscle Shoals, 
for many years. The anti-missionary party, finally, being 
the stronger, determined to drive off the missionaries, or 
make them stop their efforts ; hence the passage of this 
resolution. It had the effect, which perhaps they ex- 
pected, to cause the churches which sympathized with 
the missionary spirit, to leave the association and form a 
new one — Liberty, on a missionary basis. The association 
took under consideration the above resolution and adopted 
the following : " Resolved by this association, that inas- 
much as she cannot favor such principles as set forth in 
the foregoing resolution, adopted by the Flint River 
Association, that she will decline corresponding with her, 
so long as she may continue to adhere to such principles/' 
It was also agreed that a letter be written to Flint River 
Association, setting forth the reasons for a discontinuance 
of correspondence. Elder Townes was appointed to 
write the letter. Elder Wm. Crutcher, as a minister and 
a visiting brother, was then invited to a seat, which invita- 
tion he accepted. Thus we see, that the association, 



36 HISTORY OF MUSCLE SHOALS 

although it had not heartily entered into missionary 
work, was not prepared to indorse or even countenance 
the extreme views of the majority of the Flint River 
Association. The leaven of missionary spirit was at work, 
and as we shall see, finally gained the ascendancy. 
Brethren Townes, Leigh, Ashford and others were the 
firm friends of the missionary enterprise, and they took 
every opportunity to impress their views upon the minds 
of their brethren. They had a difficult task, but they 
persevered and accomplished their object. Every year 
they were joined by others, who aided them no little. 
Such extreme measures as those taken by the anti- 
missionary party in Flint River Association worked in 
their favor. Brethren, who were disposed for the sake 
of peace in these churches to remain silent, were forced 
to take a stand. Flint River Association was rent in 
twain by the adoption of the non-fellowship resolution. 
Liberty Association was formed by those churches that 
would not submit to the action of the association. The 
old association has passed away among the things that 
were, or if it exists, it is so small and insignificant, that it is 
not known to the outside world. The Liberty is an ac- 
tive missionary body and has been for years. 

The death of Elder James Fargison was announced in 
the letter of the Hopewell Church. The number of com- 
municants reported this year was 1811; baptism, 469; 
contributions for minutes, $57.50. 

The twenty-first session was held with Spring Hill 
Church, Morgan county, commencing Friday before the 
fourth Lord's Day, in September, 1840. Elder S. Gibson 
was moderator and Brother A. L. Stovall, clerk. Elder 
John Leigh preached the introductory sermon. Twenty- 
two churches were represented. Brethren Beemer and 



BAPTIST ASSOCIATION. 37 

Wright were received as correspondents from Liberty 
Association. 

The time of holding the association was changed to 
Friday before the the second Lord's Day in October of 
each year. Carmel Church sent up the following inquiry: 
" Is this association a missionary or an anti-missionary 
body ? M The association returned the following answer : 
44 That as an association, this body is neither missionary 
nor anti-missionary, but an advisory council, adhering 
strictly to the principles of the constitution to which we 
refer our brethren generally." 

We certainly cannot admire the position of the associa- 
tion at this time. It was endeavoring to steer between 
opposing forces that were at work in the churches. One 
urging the duty of missionary effort, and the other 
opposed to all missionary enterprises. These two forces 
had been opposing each other for twenty years. The 
anti-missionaries had managed to check every effort that 
was made to induce the association to enter upon mis- 
sionary work up to this time. The brethren and churches 
that were disposed to engage in this work were chaffing 
under the restraints thrown around them, but for the 
sake of harmony and union they continued with the 
association, hoping that it would see its duty after awhile 
and come out boldly on the missionary platform. This 
question of Carmel Church was intended to put the 
brethren to thinking. The association had at its last 
session withdrawn correspondence from Flint River 
Association, on account of its non-fellowship resolutions, 
thus indicating that she did not approve of the anti-mis- 
sionary spirit of that association. If she was not anti- 
missionary, what was she ? She encouraged no missionary 
work, she did no work of that kind. She must take a 



38 HISTORY OF MUSCLE SHOALS 

stand one way or the other. Neutrality will do no longer. 
The missionary spirit is abroad among the churches. 
They will not be prevented much longer from taking the 
matter in their own hands and acting independently of 
the association. 

The total number of communicants reported this year 
was 2136; baptisms, 517; contributed for minutes, 
$53-75- 



BAPTIST ASSOCIATION. 39 



CHAPTER IV. 

SESSIONS FROM 1841 TO 1 846. THE ASSOCIATION TAKES 
ITS STAND FOR MISSIONARY EFFORT. 

THE twenty-second session was held with the Salem 
Church, Lawrence county, commencing on Friday before 
the second Lord's Day, in October, 1841. Twenty-eight 
churches were represented. The introductory sermon 
was preached by Elder Theophilous Skinner. Elder Gib- 
son was moderator and A. L. Stovall, clerk. Three new 
churches were received, viz : Harmony, in Franklin 
county; Harmony, in Lawrence ; and Liberty Spring, in 
Franklin. Brother Claiborn Wright was received as a 
a messenger from Liberty Association. The death of 
Elder Elexious Thompson, of Salem Church, was an- 
nounced, and appropriate resolutions concerning him 
were adopted. Elder Townes read a circular letter in 
which he gave a history of the association from its organ- 
ization up to 1840. It is to this circular we are indebted 
for many of the facts which we have given so far in this 
history. We have been able to find very few of the 
early minutes, hence we have followed Brother Townes. 
The total number of members reported this 1 year was 
2264; baptisms, 201 ; contributions, $46.06. 

The twenty-third session was held with Cane Creek 
Church, commencing on Friday before first Lord's Day,, 
in October, 1842. Elder S. Gibson preached the intro^ 
ductory sermon. Twenty-seven churches were repre- 
sented. Elder S. Gibson was moderator and Elder A. L. 
Stovall, clerk. Two new churches were received, viz : 



40 HISTORY OF MUSCLE SHOALS 

Cedar Creek and Good Hope. A presbytery consisting 
of Elders Wm. Leigh and J. L, Townes was appointed to 
dissolve La Grange Church. Brothers Townes and Gage 
were appointed a presbytery to dissolve Mallard's Creek 
Church. These two churches were so weak that they 
were not able to keep up their organization. The object 
of the presbytery was to letter out the members so that 
they might join other churches. 

Mud Creek and Harmony Churches, in Franklin county, 
asked for letters of dismission, which was granted. Anti- 
och Church was cut off from the association for disorderly 
conduct. The following resolution was adopted : " Re- 
solved, that this association declares non-fellowship with 
Thomas Jones, who assumes to be pastor of Antioch 
Church. We also advise the churches not to recognize 
said Jones as a Baptist preacher." The death of Elder 
Josiah Barker was announced, and appropriate resolutions 
adopted. Total membership reported this year, 2300 ; 
baptisms, 322 ; contributions, $56.05. 

The twenty-fourth session was held with the Hopewell 
Church, Morgan county, commencing Friday before the 
first Lord's Day, in October, 1843. Elder A. L. Stovall 
preached the introductory sermon. Twenty-seven 
churches were represented. Elder S. Gibson was mod- 
erator and A. L, Stovall, clerk. Two new churches 
were received, Harmony, in Morgan county, and Mace- 
donia, in Franklin. The churches at La Grange and Mal- 
lard's Creek were reported dissolved. Liberty Spring 
Church was dismissed at her request. The following reso- 
lutions were unanimously adopted: " Resolved, that we 
advise the churches composing our body, to keep in the 
hands of the treasurer or deacons a fund to be applied by 
them, or those whom the church may appoint to make 
the application, to the support of traveling or visit- 



BAPTIST ASSOCIATION. 41 

ing preachers, who feel it their duty to leave their homes 
and go preaching the Gospel of the Son of God to perish- 
ing sinners, and confirming the souls of disciples, and ex- 
horting them to continue in the faith/' " Be it further 
resolved, that we advise and admonish the deacons of 
each church in our bounds, to study their duty upon this 
important subject, and stir up their brethren to the dis- 
charge of their duty, as enjoined in the New Testament, 
that their liberalities be in readiness, that thereby the 
gospel may be supported, and the families of our preach- 
ing brethren upheld. We also advise the churches not to 
neglect their pastors or supplies, but see that they are 
supported as the gospel directs." There was very little 
business done at this meeting. Total number of com- 
municants reported was 2507; baptism, 437; contribu- 
tions, $53.65, for minutes. 

The twenty-fifth session was held with Town Creek 
Church, Lawrence county, commencing Friday before the 
first Lord's Day, in October, 1844. Elder John M. Cum- 
mings preached the introductory sermon. Elder S. 
Gibson was moderator and A. L. Stovall, clerk. Thirty 
churches were represented. Four churches were received, 
viz: Mt. Moriah, in Franklin county; Pleasant Hill and 
Shoal Creek, in Morgan county ; and Mt. Tabor, in 
Blount county. Elder J. Seals was received as a corre- 
sponding messenger from Liberty Association. It appears 
from the minutes, that some matter was presented from 
the Courtland Church, which the association did not wish 
to indorse, but presume it was something concerning mis- 
sions, although the record does not show that it was that. 
A committee, to whom was referred the Courtland letter, 
made the following report : " We have taken into consid- 
eration, and reflected seriously on the consequences of 
the adoption of its sentiments by the association. We 



42 HISTORY OF MUSCLE SHOALS 

conclude that it would have a tendency to affect seriously 
the peace of the churches, and prevent a union of effort, 
and regarding tenderly the feelings of our brethren who 
honestly differ in opinion, we recommend the association 
not to agitate the principle in the association, but form a 
society, disconnected from the association, to be reg- 
ulated in every respect by its own wisdom, to accom- 
plish the same object. " We must confess that this report 
does not seem very clear. The committee seems to have 
been trying to keep the churches from knowing what was 
proposed. They were extremely tender of the feelings of 
their brethren. We have learned from brethren who were 
conversant with the facts, and also from the church book 
of the Courtland Church, something about the matter. 
The Courtland Church wanted the association to take a 
positive stand in favor of missionary work, and organize 
some plan by which the churches could be brought to 
make contributions for missionary purposes, and have the 
gospel preached in destitute places in the bounds of the 
association and elsewhere. Such brethren as Deacons 
Thomas Ashford and Michael Mays of the Courtland 
Church, with their pastor, Elder John L. Townes, with 
Elder Wm. Leigh, were not going to stop their efforts to 
get the association to enter upon missionary work. 
Other brethren were also anxious for this to be done. 
The missionary party had been increasing, and now al- 
most in the majority. Their opponents, however, were 
strong, and they were supported by others, who, though 
not opposed to missionary work, yet did not wish the 
association to enter upon that work, because they thought 
it would produce trouble in the body, and perhaps rend 
it in twain, hence these two latter parties were sufficiently 
strong, when acting together, to vote down any proposi- 
tion which would make the association an active mission- 



BAPTIST ASSOCIATION. 43 

ary body. Hence the adoption of the above report, 
which was a kind of compromise. It committed the 
association to nothing, yet did not oppose the organization 
of a missionary society, to accomplish the same object, 
and do the work which the missionary brethren thought 
the association ought to do. The brethren followed the 
suggestion of the committee and organized a missionary 
society which was called "The Muscle Shoals Home Mis- 
sion Society." This society met annually at the same time 
and place as the association. These conservative breth- 
ren who were unwilling to take an advance step on the 
missionary question for fear of offending the anti-mission- 
ary party, and driving them away, did the very thing 
that wouid, in a very short time, force the association to 
become a missionary or an anti-missionary body. The 
meeting of nearly one-half of the members of the associ- 
ation as a missionary society, at the same time and place 
as the association, could not continue long without fric- 
tion. Something would be said in one or the other of 
the bodies that would irritate and produce bad feelings. 
An influence would be exerted upon the churches that 
would make them missionary in sentiment, or they 
•would oppose most bitterly the formation of a society, 
and of the members of the association, and meeting at 
the same time and place. This would drive the mission- 
ary party to organize a new association on missionary 
principles. 

THE TEMPERANCE QUESTION. 

The Muscle Shoals Association has ever taken a decided 
stand in favor of temperance. The following resolution 
on temperance was adopted at this meeting: "Resolved, 
that this association recommend to its members and the 
churches of which it is composed, that they neither make, 



44 HISTORY OF MUSCLE SHOALS 

nor vend intoxicating drinks, nor use them as a beverage." 
The circular letter, written by Elder J. L. Townes was a 
brief history of the churches composing the association. 
The number of members reported was 3743 ; baptisms, 
232; contributions, $59.25. 

The twenty-sixth session was held with Mt. Nebo 
Church, Franklin county, commencing on Friday before 
first Lord's Day, in October, 1845. The introductory 
sermon was preached by Elder S. Gibson. Thirty-two 
churches were represented. Elder Gibson was moderator 
and Elder A. L. Stovall, clerk. Three new churches 
were received, Hopewell, in Blount county ; Bethany and 
Pleasant Grove, in Morgan county. The death of Elder 
Theophilous Skinner was announced. Appropriate reso- 
lutions were adopted with reference to his death. He 
was among the first ministers in the organization of the 
association, a contemporary and fellow worker with Elder 
John Davis in the establishment of the early churches. 
He was pastor of Russell Valley Church, Mt. Nebo, and 
Bethel. We regret that we cannot give a full sketch of 
his life. We find very little of interest in the minutes of 
this session. There was no statistical table and hence we 
can give no report of members. 

The twenty-seventh session was held with Mt. Pisgah 
Church, Morgan county, commencing Friday before the 
first Lord's Day, in October, 1846. Elder A. L. Stovall 
preached the introductory sermon. Elder S. Gibson was 
moderator and A. L. Stovall, clerk. Thirty-four churches 
were represented. Two new churches were received, 
Florence and Flint Creek. Bluff Creek Church, in Laud- 
erdale county, was received on a letter from Liberty 
Association. Elder C. Wright and J. D. Hopper were 
received as messengers from Liberty Association. A 
letter was presented from Carmel Church by S. W. Wal- 



BAPTIST ASSOCIATION. 45 

lace, but the association rejected it, because it was satis- 
fied that the church had not adopted it, and that it did 
not express the action of the church. At this session the 
missionary question again came up. " The Muscle 
Shoals Home Mission Society " had met regularly at 
the same time and place as the association. It was com- 
posed principally of those who were delegates to the 
association. 

This society formulated a plan of missionary work to 
be carried on by the association, and presented it to the 
association. It was discussed and the voice of the dele- 
gates representing the churches was taken on the ques- 
tion. The vote resulted in sixteen churches in favor of 
the proposition, and sixteen opposed to it, and four neu- 
tral. This action was taken on Saturday of the meeting. 
The question was then postponed until Monday. On 
that day the consideration of the question was resumed 
and, on motion, it was resolved that the association adopt 
the plan suggested by the mission society and act agree- 
ably thereto. The following was the plan proposed and 
adopted : 

" That each church send by its delegates to the associ- 
ation, its free will offerings, which may be contributed by 
the members or others, adopting such mode of collection 
as suits them, leaving the members free to contribute or 
withhold, as their consciences dictate to them. 

"-Let each church specify x in its letter, the amounts for 
minutes and traveling preachers ; the association to 
select such ministering brethren to travel and preach in 
the bounds of our association, as they may deem worthy, 
requiring them to keep a regular account of their labors, 
and of the contributions made to them, and report to the 
association ; the association to award them out of the 
fund created by the churches as above such compensation 



46 HISTORY OF MUSCLE SHOALS 

as it may think reasonable for the services rendered; 
the minutes of the association to contain the reports of 
each traveling preacher, the amounts contributed by 
each church, and the amount given by the association to 
each preacher." Thus we see that the association by 
the adoption of this plan, suggested by the society, took 
its position at last on the side of missions. By this 
action it became a missionary body in name at least. It 
was not as decided as it might have been but when we 
consider all the surrounding circumstances, it was as far as 
the brethren could go then. There was much opposition, 
and the vote was very close, good brethren honestly 
thought that the association ought not to have anything 
to do with missionary work. Some churches withdrew 
from the association on account of its action, and formed 
another association on anti-missionary principles, which 
they called by the same name " Muscle Shoals Association" 
and claimed that they constituted the original association, 
and that the missionary brethren were the ones that with- 
drew. The facts do not sustain the claim, however. 
The change in the policy of the association, as to whether 
it would do missionary work or not, was made by a majori- 
ty and a majority of the churches remained with the mis- 
sionary party. Some of the churches, though they 
did not favor the plan at first, retained their connection 
with the body. The claim of the anti-missionary party, 
that in the adoption of the above missionary plan, the 
association had departed from its constitution and the 
original object of its organization, was not sustained by 
the history of the association, for we have seen that in 
the early years of the association it had missionaries at 
work, and the constitution itself did not in any way pro- 
hibit the association from entering upon such work. If 
it was not organized for the purpose of advancing the 



BAPTIST ASSOCIATION. 47 

cause of Christ, we are at a loss to know for what it was 
organized. And we know of no better way to advance 
Christ's cause, than to have the gospel preached, which 
was the sum and substance of missionary work. The 
churches that withdrew, and formed another association 
have prospered but little. Some of them have dissolved, 
and the association has dwindled down so very small, 
that if it is in existence, it is scarcely known. We be- 
lieve that there are a few churches of the anti-missionary 
order within the bounds of this association. 

The death of Elder John L. Townes was announced at 
this meeting, and the following preamble and resolutions 
were unanimously adopted : 

" Whereas, the painful intelligence of the death of our 
dearly beloved brother, Elder John L. Townes, who de- 
parted this life on the 28th of July, 1846, has been 
announced to this body, and whereas, we feel that an 
able minister and an exemplary Christian has been called 
from his labors amongst us, to receive the crown of life, 
which the Lord, the righteous judge, hath prepared for 
him — 

"Resolved, that we, as an association, condoling with 
churches which have so long enjoyed his pastoral care 
and oversight, as well as for the loss which we have all 
sustained in this bereavement, as also, for the Christian 
community in general, and his family, do take this 
opportunity to express our deep and unfeigned sorrow 
for the event, which has overwhelmed the churches with 
grief ; yet in the midst of our sorrow, we have the consola- 
tion to feel, and know that our loss is his gain. 

"Resolved, that as ripe for immortality and the joys of 
heaven, he has gone home to receive the Christian's re- 
ward of his long and faithful services in his Master's Vine- 
yard, and we, therefore, with humble resignation to the 



48 HISTORY OF MUSCLE SHOALS 

will of our Heavenly Father, present this testimonial of 
our love for our departed brother." 

A sketch of this brother's life will be found in another 
place. It was prepared by Elder Wm. Leigh, his friend 
and neighbor. 

Elders Joseph Vincent and P. M. Musgrove were ap- 
pointed missionaries by the association, to travel and 
preach during the associational year. Deacon M. W. 
Mays was chosen treasurer of the association. Elder 
John M. Cummings wrote the circular letter upon the 
subject of missions. It was a well written paper and very 
clearly proved that the church of Christ was a missionary 
body. The number of communicants reported was 2958 ; 
baptisms, 124, contributions, $55.95. 



BAPTIST ASSOCIATION. 49 



CHAPTER V. 

FROM 1847 T0 l8 5 6 - THE ASSOCIATION A MISSIONARY 

BODY. 

The twenty-eighth session was held with Mt. Pleas- 
ant Church, Lawrence county, commencing on Friday 
before the first Lord's Day, in October, 1847. Elder 
Wm. Irwin preached the introductory sermon. Twenty- 
eight churches w r ere represented. Eleven churches that 
had previously been represented did not send either dele- 
gates or letters. The majority of these churches were 
displeased with the action of the association at its last 
session upon the missionary question. Three new 
churches were received, viz : Lebanon and Decatur, in 
viorgan county, and Tharp's Spring, in Franklin county. 
Elder S. Gibson was moderator and A. L. Stovall, clerk. 
Elders R. B. C. Howell, J. C. Holt and J. R. Graves, of 
Tennessee, were present at this meeting. A correspond- 
ence was opened with the General Association of Tennes- 
see, and messengers were appointed to attend the next 
meeting of that body. The death of Elder J. M. Cum- 
mings was announced, and a committee appointed to pre- 
pare suitable resolutions expressive of the sense of this 
body concerning the deceased brother. The association 
at this meeting took great interest in the spiritual wel- 
fare of the blacks. We give the action of the body, 
which does not sustain the statements made by some 
persons, that the Christians of the South never cared for 
the spiritual wellbeing of the negroes. So far as our 
information extends, the Baptists of the South have 



SO HISTORY OF MUSCLE SHOALS 

always felt a lively interest in the moral and religious 
improvement of this race, and they have done much 
towards giving them the gospel. We believe this to be 
true, also, of other denominations. We may not have 
done as much as we ought to have done, yet we have not 
been altogether remiss. The following was the report of 
the committee on the Religious Instruction of the 
Blacks : " Your committee feel that they cannot too 
earnestly recommend the utmost attention on the part 
of the ministers, churches and Christian owners, to the 
religious improvement of their servants — to ministers, 
both pastors and evangelists, to permit no available 
opportunity of special instruction to the negro to pass 
unimproved, and whenever practicable and prudent, that a 
discourse especially to the colored portion of the congre- 
gation be delivered immediately upon the close of the 
general preaching on the Lord's Day. And, as the com- 
mand of the Great Master to every true minister of the 
gospel is to go, and as he goes, to preach, your committee 
think it very appropriate, that the preacher, when on his 
journey he calls to share the hospitality of a Christian 
family for the night, to call together, by the permission, 
and in the presence of the master, those that serve, and 
by whose toil he is made comfortable, and tell them of the 
better land, where the weary are at rest." The committee 
also recommended that suitable provision be made for 
their accommodation to attend upon public worship. This 
report had been adopted by the Choctaw Baptist Associ- 
ation of Mississippi, and as it expressed the views of the 
committee appointed to make a report they reported it, 
and it was adopted. An executive committee was ap- 
pointed to carry on the missionary operations of the 
association. This committee consisted of the following 
brethren : John W. King, Thomas Ashford, M. W. Mays, 



BAPTIST ASSOCIATION. 5 1 

L. D. Massengale, F. C. Owen, Charles Gibson and Samuel 
K. Oats. Elders Wm. Irwin and P. M. Musgrove were 
appointed missionaries for the next year. The following 
query was submitted to the association : " Is it scriptural 
for Baptist Churches to receive as members those 
who have been immersed by any other than regularly 
authorized Baptist ministers?" A committee consisting 
of Elders S. Gibson, R. B. Burleson, A. L. Stovall and 
brethren Thomas Ashford, M. W. Mays, F. C. Owen, 
L. D. Massengale and Dr. J. W. King, was appointed to 
consider the query and report at the next association. 

The following resolution was adopted as expressive of 
the feelings of the association towards those churches 
that had not sent delegates to this meeting, on account 
of the action of the last association on the missionary 
question : 

" Whereas, this association has learned that the breth- 
ren of some of the churches in union with us are hurt 
with the association on account of its action at its last 
session (missionary), resolved, therefore, that we hereby 
inform them that we had no design to injure their feel- 
ings, but our action proceeded from a conscientious desire 
to do our duty, and we hope our brethren will so inter- 
pret our action, continue in union with us, and represent 
themselves in our next association." 

The churches were urged to sustain their ministers, and 
to be more liberal in their donations to sustain the gospel. 
The circular letter this year was written by Elder R. B. 
Burleson, and in it was discussed the subject of sanctifica- 
tion. The following is a synopsis of it : " The work of 
sanctification is ascribed to all the persons of the Holy 
Trinity — the Father, the Son and the Holy Spirit. First, 
it is thrbugh the atonement of Christ ; second, through 
the Word of God. Sanctification is the privilege and 



52 ' HISTORY OF MUSCLE SHOALS 

duty of the followers of Christ. It leads, first, to morti- 
fication of sin ; second, to holiness in feelings and 
actions; third, it prepares the saints for the service of 
God. The means of sanctification are: First, reading and 
meditating on God's Holy Word ; second, attendance on 
the public worship of God's House ; third, fervent 
prayer to God ; fourth, religious conversation ; fifth, 
by daily studying the character of Christ, our example. 

The number of communicants reported this year was 
2447; baptisms, 163; contributions for missions, $342.22; 
for minutes, $48.50. 

The twenty-ninth session was held at Tuscumbia, com- 
mencing on Friday before the first Lord's Day, in 
October, 1848. Elder A. L. Stovall preached the intro- 
ductory sermon. Thirty-three churches were represented, 
Elder S. Gibson was moderator and Elder A. L. Stovall, 
clerk. Correspondents were received from Liberty and 
Big Bear Creek Associations. The committee appointed 
at the last session to answer the query on the " proper 
administrator of baptism," reported. After considerable 
discussion, the following resolution was adopted : 

" This association having considered the query on re- 
baptism presented in 1847, ' ^ s ft scriptural for Baptist 
churches to receive as members, those who have been im- 
mersed by any other than regularly authorized Baptist 
ministers/ would advise the churches and brethren com- 
posing the association to be governed on these, and all 
other matters of faith and practice, by the scriptures, 
which were given by inspiration of God, and which are 
profitable for doctrine, for reproof, for correction, for in- 
struction in righteousness, and would also refer them to 
the last clause in our abstract of principles, which is still 
the opinion of this association." The last clause alluded 
to, as found in the minutes of 1839, is as follows: 



BAPTIST ASSOCIATION. 53 

" No ministers have a right to the administration of 
the ordinances, but such as are regularly baptized, called, 
and come under the imposition of the hands by the pres- 
bytery." We see from this, that no baptism was consid- 
ered valid unless performed by one who had been reg- 
ularly baptized himself. This, we think, is still the 
opinion of the association, and we may say that it is the 
opinion of the great mass of Baptists. There are some 
Baptists who believe in receiving what are called " alien 
immersions," i. <?., immersions by other denominations, 
but the number is small. Baptism, to be scriptural, must 
be scripturally administered ; that is, there must be a 
scriptural subject, a believer ; a scriptural administrator, 
one authorized by a church of baptized believers to ad- 
minister the ordinance, and who has been regularly 
ordained ; and it must be the immersion of the subject in 
water, in the name of the Holy Trinity, i. e. } Father. Son 
and Holy Spirit. The scriptures are plain upon this sub- 
ject : " He that believeth and is baptized shall be saved " 
(Mark 16:16). " If thou believest with all thy heart, thou 
mayest," that is, be baptized. See Acts 8:37. The ad- 
ministrator, according to the New Testament, was one 
who was a member of the church, and consequently had 
been baptized, for none others were members. 

At this association, a fund was raised for the support 
of young ministers at Union University, Murfreesboro, 
Tennessee. Brother E. D. Stephenson and a Brother 
Johnson were the young ministers. The sum raised was 
$251. 

Delegates were appointed to the Southern Baptist con- 
vention, which was to meet at Nashville, Tennessee, the 
following year. The report of the missionaries appointed 
at the last association showed that considerable work had 
been done by them. The association was divided into 



54 HISTORY OF MUSCLE SHOALS 

three districts, and missionaries appointed for each one. 
The total number of members reported was 2712; bap- 
tisms, 215 ; contributions for missions, $311.25; minutes, 
$50.50. 

The thirtieth session was held with the Church at 
Hopewell, Morgan county,- commencing Friday before 
the first Lord's Day, in October, 1849. Elder John H. 
Edmiston preached the introductory sermon. Thirty- 
five churches were represented, Elder S. Gibson was mod- 
erator and A. L. Stovall, clerk. Two new churches were 
received, Moulton and Brown's Valley. Brother James 
R. Alexander was received as a messenger from Liberty 
Association, and Elder W. S. Perry from the General 
Association of Middle Tennessee and North Alabama. 
The Muscle Shoals and Liberty Associations had united 
with the General Association of Middle Tennessee and 
the name had been changed to the General Association of 
Middle Tennessee and North Alabama. 

Harmony Grove Church presented the following query : 
" Would it be proper for a church to pass a rule to con- 
sider any member who should get drunk, excluded ?" 
The association advised the church to pursue the usual 
course of dealing with such disorderly members. Elder J. 
C. Vincent was appointed a missionary for the next year. 
Elders George D. Russell and John W. Miller were 
appointed missionaries for five months. Brothers Gibson, 
Lucas, Woodland, Edmiston, Caigle and Morrow agreed 
to preach as missionaries within the bounds of the associ- 
ation, one month each, without charge. The executive 
committee was authorized to superintend the missionary 
operations. This committee was composed of the follow- 
ing brethren : Thomas Ashford, chairman ; Franklin C. 
Owen, secretary; Amos Jarmon, Charles Gibson, Michael 
W. Mays, Lewis D. Massengale and Dr. Aaron A. Bur- 



BAPTIST ASSOCIATION. 55 

leson. A subscription of $50 was taken up to sustain 
Brother Johnson, a young minister, at Union University. 

Resolutions commending the University, the Tennessee 
Baptist Publication Society, and the Tennessee Baptist, 
a paper published at Nashville, Tennessee, and edited by 
Elders R. B. C. Howell and J. R. Graves, to the patron- 
age of Baptists, were adopted. A resolution was also 
adopted, endorsing the action of the General Association 
in making an effort to locate ministers in the most im- 
portant towns of middle Tennessee and north Alabama, 

As we have stated above, the association had connected 
itself with the General Association of Middle Tennessee, 
which had changed its name by adding north Alabama to 
it. It had under its patronage Union University, at 
Murfreesboro, Tennessee, of which Dr. Joseph H. Eaton 
was president. There were then no railroads connecting 
north Alabama with south Alabama, and under the circum- 
stances, it seems the wisest course to pursue was for the 
north Alabama churches to co-operate with the churches 
in middle Tennessee. The Baptists of south Alabama 
had their State convention, but it was very inconvenient 
for brethren in this part of the State to attend it. A 
union with middle Tennessee, as things were then, would 
be productive of more good. The deaths of Elder A. B. 
Gilbert and Brother John Fowler were announced, and 
resolutions of condolence adopted. Brother Gilbert died 
on the 1 8th of August, 1849. He was a zealous and faith- 
ful minister of the gospel and a member of Bluff Creek 
Church, Lauderdale county. We regret that we cannot 
give a sketch of his life. Brother Fowler died on the 6th 
of March, 1849. He was an aged brother, much devoted 
to the cause of his master, and a member of Mt. Tabor 
Church, Blount county. 

The contributions for missions this year were $312.67; 



56 HISTORY OF MUSCLE SHOALS 

for minutes, $54.45 ; for widows and orphans of deceased 
ministers, $28.95 ; total number of members, 2980 ; bap- 
tisms, 375. 

The thirty-first session was held with Moulton Church, 
commencing on Friday before the first Lord's Day, in 
October, 1850. Thirty-six churches were represented. 
Four new churches were received, viz : Russellville, 
Okalona, Spout Spring and Antioch. Carmel was re- 
ported dissolved. Elder S. Gibson preached the intro- 
ductory sermon. He was also the moderator and A. L. 
Stovall, clerk. Correspondents were received from Lib- 
erty and Canaan Associations, and a letter from Big Bear 
Creek Association. Brothers Gunn and Mays, committee 
on deceased ministers, made the following report : 

" Whereas, the mournful intelligence of the death of 
two of our beloved brethren in the ministry, has reached 
this body, viz : John Musgrove and Wm. Irwin ; the for- 
mer in the sixty-third year of his age, after having de- 
voted a long life in the service of his God, showing by his 
zeal and piety to all who knew him that he was a man of 
God ; the latter, in the prime of life, on his way from 
this State to Texas, was suddenly cut off, but not before, 
he too had given proof of zeal and piety in the cause of 
his Master. Therefore, we, the association, feeling the 
loss we have sustained in this dispensation of Divine Prov- 
idence, and sympathizing with their bereaved relatives 
and friends, do take this method of manifesting our love 
and esteem for our departed brethren, and pray that God 
may bless and save their families." 

At this meeting, Sabbath Schools, foreign missions and 
the duty of giving religious instructions to the colored 
people received considerable attention, and the churches 
were urged to do their duty in regard to each of these 
interests. 



BAPTIST ASSOCIATION. 57 

The following query was presented : " What course 
should be pursued by a traveling preacher, when individ- 
uals demand baptism at his hands, where there is no 
church convenient, and no members present who are will- 
ing to take the responsibility of receiving such an appli- 
cant?" The association returned the following answer: 
" We think it is at all times best to receive and baptize 
applicants, by and with the consent of the church, or 
members of the church ; where such is not the case, and 
cannot be conveniently done, we advise that the minister 
proceed to administer the ordinance, and give a certificate 
recommending those baptized to the fellowship of the 
nearest Baptist Church." 

Mt. Nebo Church set up the following query : " What 
shall be done by our churches when members from anti- 
missionary churches make application for membership 
with us, who have been denied letters to join us by their 
respective churches?" The answer given was, "If they 
are known to be orderly, receive them." 

Elder Caigle was appointed missionary for the next 
year. Elder John W. Miller was appointed to labor two 
days in each month at Spout Spring, and also at Rock 
Creek. Elder W. R. Steely was appointed to labor half 
of the year in the eastern part of the association. The 
former executive committee was continued. Pledges 
from the churches for missions were taken, amounting to 
$375> casri contributions for missions were $347.25 ; for 
widows and orphans' fund, fifty-two dollars; minutes, 
$49.40; total membership, 2993; baptisms, 255. 

The committee on education made a very important re- 
port, which was unanimously adopted. We give some of 
the resolutions reported by this committee, which referred 
to the establishment of a female institute and also to 
the establishment of a male school of high order — this 



58 HISTORY OF MUSCLE SHOALS 

was the beginning of the establishment of the Baptist 
Female Institution at Moulton: " Resolved, that in 
conformity to a resolution of our General Associa- 
tion, recommending associational schools, we will es- 
tablish a female institute in the town of Moulton, 
to be under the charge and direction of this association. 
Resolved, that Isaac N. Owen, Charles Gibson, James 
Armstrong, E. D. Townes, Dr. J. W. Micheaux, Thomas 
Ashford, A. L. Stovall, Gen. T. J. Jones, John H. Edmis- 
ton, Amos Jarmon, Jackson Gunn, Thomas M. Peters and 
Dr. A. A. Burleson be appointed and requested to act as 
trustees of the institute, and that they be empowered to 
adopt such measures as they may deem necessary to put 
the school in immediate and successful operation, and 
that they report their proceedings and the state of the 
school at each annual session of the association. 

Resolved, that the trusteesbe requested to organize them- 
selves forthwith as a board, appoint an agent to collect 
funds, and as socn as may be, elect a suitable number of 
able and competent teachers, and that they report to the 
next session of this association a charter for the institute, 
to be presented to our State legislature, with a view to its 
passage as an act of incorporation. 

Resolved, that they be requested, if they think it expe- 
dient, to adopt the school now taught by Elder R. B. 
Burleson, as an associational school, and as the beginning 
and ground work of the institute. 

Resolved, that we feel and acknowledge the importance 
of establishing within the bounds of the association, a 
male academy of high grade, under its charge and direc- 
tion, and the association shall take measures as soon as 
practicable to carry this object into effect. The female 
school was established, but nothing further was done 
about a male school. 



BAPTIST ASSOCIATION. $9 

The thirty-second session was held with Cane Creek 
Church, Franklin county, commencing Friday before the 
first Sabbath, in October, 1851. Thirty-four churches 
were representedc The introductory sermon was preached 
by Elder R. B. Burleson. Two new churches were re- 
ceived, New Prospect, in Winston county, and Cave Spring, 
in Lawrence county. Elder A. L. Stovall was chosen mod- 
erator and Elder Jackson Gunn, clerk. Brothers Wright 
and Hoke were received as correspondents from Liberty 
Association, and Brothers W. R. Alexander and Lee, as 
correspondents from Big Bear Creek Association. 

Chancellor E. D. To-wnes, T. M. Peters, James Arm- 
strong, Dr. J. W. Micheaux and I. N. Owen were 
appointed a committee to draw up a charter for the asso- 
ciational school, at Moulton, to be presented to the State 
legislature at its next session. 

The following resolutions were adopted : " Resolved, 
that we deeply deplore the neglect of Christians, generally, 
in the study of the word of God ; and as a means of 
grace, would most affectionately and respectfully urge 
upon them, a more diligent and careful, and thorough 
study of the sacred scriptures. Resolved, that this 
association request the pastors of churches to preach 
at least one sermon on the sin of covetousness, to their 
respective churches." 

ELDER SYLVANUS GIBSON. 

The death of Elder Sylvanus Gibson, the moderator of 
the association for many years, was announced at this 
meeting. A committee was appointed to prepare a suit- 
able memorial of his death. As the report of that com- 
mittee gives a biographical sketch of his life, we give it 
in the sketches of ministers, found in another place in 
this volume. 



60 HISTORY OF MUSCLE SHOALS 

The memory of Brother Gibson is still fresh in the 
minds of many of the older members of the association. 
The writer has heard him spoken of often, and he is 
convinced, from his acquaintance of more than thirty 
years with the churches, that his influence was very great, 
and is still felt for good. He was a good man and did 
much for the cause of Christ. The contributions for mis- 
sions at this session were $453.10; four missionaries 
were kept in the field a portion of the year, and were 
paid for their services $270.25; twenty-seven dollars 
was distributed to the widows and orphans of deceased 
ministers; minute fund, $47.50. The missionary spirit 
seems to have been gradually increasing, and the 
churches were more disposed to do something towards giv- 
ing the gospel to the destitute, than they had previously 
been. The number of members reported was 2813, of 
these 191 8 were whites and 895 colored, twelve ordained 
ministers were reported and three licentiates. 

The thirty-third session was held at Decatur, Morgan 
county, commencing on Friday before the first Lord's 
Day, in October, 1852. Elder Wm. Lucas preached the 
introductory sermon. Thirty-three churches were repre- 
sented. Four new churches were received, viz : Blounts- 
ville, Salem in Morgan, Guntersville and Harmony. Elder 
A. L. Stovall was moderator and Elder J. Gunn, clerk. 
The following queries were presented : 

First, " Is it good order for a member of a Baptist 
Church to engage in making or selling ardent spirits?" 
It was answered unanimously " that such is not good 
order, because we think it contrary to the spirit of 
Christianity, and the word of God, and wounds the church, 
and sets an exceedingly bad example to the world." 

Query second, " Is it good order for a member of the 
Baptist Church to drink intoxicating liquors as beverage?" 



BAPTIST ASSOCIATION. 6.1 

Answer, No, The following resolutions were adopted 
and ordered to be spread upon the minutes : " Resolved, 
first, that we recommend all pastors and preachers in 
charge to preach at least once a month to the negroes, at 
their several churches, and explain to them the doctrine 
of Justification by Faith, Second, Resolved, that we see 
with regret the annual decline of the amount raised for 
the benefit of the widows and orphans of deceased minis- 
ters of our association." The churches were urged to 
exercise more activity and zeal in making collections for 
missions. Pastors were requested to preach one sermon 
annually, upon the subject of temperance and the sup- 
port of the ministry. Bluff Creek Church in Lauderdale 
county was granted a letter of dismission, to join Liberty 
Association. Brother Isaac N. Owen, president of the 
Board of Trustees of the Baptist Female Institution at 
Moulton made the report of the Board. We give a sum- 
mary of that report. Elder A. L. Stovall, the agent of the 
Board, had succeeded in raising by subscriptions, $5000, as 
a building fund. A building committee had been ap- 
pointed. That committee had agreed upon a plan, and 
had let out the building for the sum of $4964.00. The 
work was commenced. Seven brethren were employed 
during a portion of the year to do missionary work. The 
amount paid out for missions was $556.10. The circular 
letter was written by Elder R. B. Burleson, on " Minis- 
terial Support." It was an able and well written essay. 
The number of members reported was 3173; baptisms, 
288; contributions for missions,$267.o5 ; minutes, $49.10 ; 
widows' and orphans' fund, $11.60. 

The thirty-fourth session was held at Salem Church, 
Morgan county, Friday before first Lord's Day, in Octo- 
ber, 1853. Elder R, B. Burleson preached the introduc- 
tory sermon. Forty churches were represented. Three 



62 HISTORY OF MUSCLE SHOALS 

new churches were received, viz : Mt. Zion, in Lawrence 
county ; Mt. Zion, in Morgan county, and Lebanon, in 
Morgan county. Elder R. B. Burleson was chosen mod- 
erator and Elder Enoch Windes, clerk. The president of 
the board of trustees of the institute at Moulton, Hon. 
T. M. Peters, made the annual report of that board. He 
reported that the institute had been incorporated by 
the legislature during the session of 185 1-2; that the 
building was nearly completed ; that the cost of the 
same would amount to more than $5000, the amount 
first proposed; the excess would be $1000 or $1500. 
The school was under the charge of Elder R. B. Burleson. 
The number of pupils in attendance was about forty. 

A question of fellowship came up before the association. 
A committee was appointed to investigate it. We give 
the report of the committee, and the action of the associ- 
ation, as it may be useful as a guide to churches in their 
action in such cases. "The committee, to whom was 
referred a ^question of fellowship, beg leave to offer the 
following report : The case in question is that of Brother 
Louis Johnson, who was excluded from the church at 
Shilo, in 1844. That some twelve months afterwards, he 
applied for recantation, but was refused upon the ground, 
that he refused to make suitable acknowledgments to its 
pastor, whom he had personally injured. That some 
years after this, he applied to Bethel Church, in Marshall 
county, an anti-missionary church, who assumed the 
power, and restored him and granted him a letter of dis- 
mission, on which he obtained membership in Brown's 
Valley Church which was afterwards constituted into the 
church at Guntersville. Your committee are therefore of 
the opinion that his membership is illegal and out of 
order, and we would most respectfully advise Brother 
Johnson to seek his recantation of the church at Shilo, 



BAPTIST ASSOCIATION. . 63 

who, we are advised, are still willing to hear him. All of 
which is respectfully submitted." The following pream- 
ble and resolution was adopted by the association in 
reference to this case. " Whereas, we deem it highly 
improper and irregular for one church to receive into 
her fellowship a member who has been excluded frorn 
another church without having been restored ; and 
whereas, it has been made known to this association, 
by the committee on fellowship that the Guntersville 
Church has received into her fellowship Brother Louis 
Johnson, who stands excluded from the fellowship of 
Shilo Church — therefore, resolved, that the association 
advise the Guntersville Church to require Brother 
Johnson to go back and make all necessary acknowl- 
edgments to the Shilo Church, and become reinstated 
in the fellowship of that church, and if he refuses to 
make this acknowledgment to the Shilo Church, for her 
to exclude him from her membership. The association 
memorialized the legislature to put a stop to the traffic 
in ardent spirits. Missionary contributions reported this 
year were $323.25 ; collected by agents and public collec- 
tion, $161.15 ; total, $484.40 ; widows' and orphans' fund ? 
$23.00; minutes, $54.76; membership reported, 3040; 
baptisms, 390. The association seemed to be in a pros- 
perous condition. Many of the churches had been greatly 
revived. Two or three missionaries had been employed 
during a portion of the year. There were twenty-one 
ordained ministers. The association was taking a high 
stand on the subjects of missions and education. 

The thirty-fifth session was held at Moulton, commenc- 
ing on Friday before the first Lord's Day, in October, 
1854. Elder Wm. H. Barksdale preached the introduc- 
tory sermon. Forty-three churches were represented. 
Five new churches were received, viz : New Friendship, 



64 HISTORY OF MUSCLE SHOALS 

Concord, Frankfort, Duncan's Creek and New Hope. 
Elder R. B. Burleson was moderator and Elder Enoch 
Windes, clerk. The following queries were presented 
and answered : First, " What course should a church pur- 
sue with a member who refuses to pay his pastor or his 
^proportional part of the church expenses?" Answer: 
" It is the duty of the church to discipline such members, 
that is, to deal with them for the sin of covetousness." 

Second query, " What should be done with members 
who have moved off from their churches without their 
letters, and live for years in that condition, and do not 
apply for letters of admission ?" Answer, " It would be 
advisable for the church or churches to address such 
members by letter, and require them to apply for letters 
of dismission, and if they refuse, exclude them ; and if 
such members' place of residence or address should not 
be known by the church, erase their names from the 
church book." 

Third query, " What should be done with a member, 
who calls for his letter and gets it, and will not join some 
other church of the same faith and order?" Answer, " If 
he refuses to comply with the requisition of the church, 
he should be excluded." 

New Prospect Church was granted a letter of dismission, 
and $1^00 was raised at this meeting by pledges, to pay 
off the indebtedness of the Female Institute at Moulton. 
The building was reported by the trustees as being fin- 
ished, and the school under the charge of Elder R. B. 
Burleson. Elder E. Y. Vanhoose was employed as a 
missionary for the next year. Three missionaries had 
labored six months each, during this year. The commit- 
tee on fellowship reported en a case of fellowship brought 
up from Blue Spring Church, as follows : " We inquired 
into the state of that church, and found that two members 



BAPTIST ASSOCIATION. 6$ 

had been received into their fellowship, who had volun- 
tarily withdrawn from Shilo Church to avoid fellowship 
with a portion of its members. Your committee are of 
the opinion that this course was out of order, and wrong 
in practice. We hold the doctrine that there is but one 
course to pursue, for a member to change his membership 
from one church to another, and that is by letter, recom- 
mending him in full fellowship. We are, therefore, of the 
opinion that the church erred in this, and in appointing 
a delegate not in fellowship, by which it violated the rule 
adopted at the last association, in the case of the Gun- 
tersville Church." The Guntersville Church was also 
declared out of order because it did not heed the advice 
given by the association at its last session. The total 
amount of funds collected this year for all purposes was 
$854.45 ; number of communicants reported, 3366 ; bap- 
tisms, 180. 

The thirty-sixth session was held with the church at 
Mt. Pleasant, Lawrence county, commencing on Friday 
before the first Lord's Day, in October, 1855. Elder J. 
Gunn preached the introductory sermon. Elder R. B. 
Burleson was moderator and Elder Wm. H. Barksdale, 
clerk. Thirty-five churches were represented. One new 
church was received, viz: Cherry Hill, Franklin county; 
one was excluded, Guntersville. The president of the 
board of trustees of the Institute at Moulton reported 
that Elder R. B. Burleson, principal of the school, had re- 
signed, and the board had not secured anyone, as yet, to 
take his place. He also reported that the indebtedness 
of the institution amounted to about $1000. The death 
of Elder Edmiston was announced at this meeting, and 
the association adopted resolutions expressive of the feel- 
ings of the body concerning his death. Elder Edmiston 
had been connected with the association for several years. 



66 HISTORY OF MUSCLE SHOALS 

He had been its missionary, and at one time pastor of the 
Decatur Church. He was highly esteemed as a man and 
a minister. We regret that we are not able to give a 
sketch of his life. He was on his way to Arkansas or 
Texas when he died. 

An effort was made to raise a beneficiary fund of $900 
to support young men preparing for the ministry, at 
school; $380.25 was raised by subscription ; the amount 
of cash received for all purposes was $728.66 ; amount 
expended for missions was $504. The expulsion of the 
Guntersville Church from the fellowship of the associa- 
tion alluded to above was because she would not rescind 
her act in receiving an excluded member, Louis Johnson, 
from another church in the union, Shilo. The facts in 
the case have already been given. A committee ap- 
pointed by the association to settle the matter between 
the two churches, reported that they could accomplish 
nothing. The association then, on motion, adopted the 
following: " Inasmuch, as Guntersville Church refused to 
hear the advice of the association, but continues to retain 
in her fellowship a brother guilty of charges which 
caused his expulsion from a sister church, without requir- 
ing him first to be reconciled and restored by the former, 
[latter], as has been from time immemorial the custom of 
all Baptists churches, therefore, ordered that Gunters- 
ville church be excluded from the union of this associ- 
ation. " 

The number of members reported was 3094 ; baptisms, 
377. Some of the churches were not represented, hence 
no reports from them. At this meeting, there seemed to 
be a desire to do more for the education of young min- 
isters than had hitherto been done. One or two young 
men were at school who were aided by the beneficiary 
fund. Brother N. A. Bailey, now of Florida, and 



BAPTIST ASSOCIATION. 6j 

Brother W. H. Wallace, now dead, were the young min- 
isters. 

The thirty-seventh session was held with Enon Church, 
Lawrence county, commencing on Friday before the first 
Sabbath in October, 1856. Elder W. H. Barksdale 
preached the introductory sermon. Elder Jackson Gunn 
was chosen moderator and W. H. Barksdale, clerk. 
Thirty-eight churches were represented. Two new 
churches were received, viz : Union, in Blount county, 
and Pleasant Grove, in Lawrence. The following query 
was presented by Brother Michael W. Mays, of Courtland 
Church: "What is the duty of a church when two mem- 
bers fall out and the difference becomes irreconcilable ?" 
Brethren Mays, F. C. Owen and L. D. Massengale were 
appointed a committee to answer it. The committee re- 
ported the following answer, which was adopted by the 
association : " The teachings of the scriptures are, that 
the church is living under the new commandment of our 
Savior, which is, ' that ye love one another' This new 
commandment is binding and final, and when a church 
knows that any of its members are at variance, it is her 
duty to strive with them in the spirit of the gospel, and if 
they refuse to be reconciled, and will not hear the church, 
the church should exclude them. This we believe to be 
the teaching of Jesus Christ, as recorded in the 18th of 
Matthew, and likewise Paul, in the 6th chapter and 17th 
verse of his epistle to the Romans. We recommend the 
adoption of the following resolution : Resolved, that we 
recommend every church to cut off all the members who 
will not be at peace, one with another." 

Elder M. A. Verser, a missionary of the association re- 
ported that he had labored ten months, had preached one 
hundred and seven sermons, and had raised by subscrip- 
tion for missions, $202.45. The board of trustees of the 



68 HISTORY OF MUSCLE SHOALS 

Institute at Moulton, reported that they had secured the 
services of Rev. Josephus Shackelford, as principal of the 
school, and that the institution was now in successful 
operation. The board had secured the services of Elder 
J. Gunn, as agent, who had succeeded in raising by sub- 
scription $2195, out of which his salary as agent was to 
be taken; $435 had also been raised in addition; and 
the board had expended for a piano, desks, etc., the 
amount of $551.72. An effort was made at this meeting 
to raise a new beneficiary fund to sustain young ministers 
at school— $130.50 was subscribed. A report on foreign 
missions was made, which recommended the foreign mis- 
sion board at Richmond, Virginia. No missionaries were 
appointed by the association, but the matter was left to 
the executive committee. The number of members re- 
ported was 3494; baptisms, 191. The churches had fall- 
en off in their missionary contributions, and it was neces- 
sary to raise funds from the delegates to pay balances due 
the missionaries. The brethren came up nobly and made 
up the deficiency. 



BAPTIST ASSOCIATION, 69 



CHAPTER VI. 

FROM 1857 TO i860. THE ASSOCIATION PROSPEROUS. 

The thirty-eighth session was held at Hopewell Church, 
Morgan county, commencing Friday before the first 
Lord's Day, in October, 1857. Elder Josephus Shackel- 
ford preached the introductory sermon. Elder J. Gunn 
was moderator and W. H. Barksdale, clerk. Forty 
churches were represented and two new churches were 
received, viz: Rock Spring and Warrior River, Dr. 
Joseph H. Eaton, president of the Union University 
Murfreesboro, Tennessee, and Elder E. Strode were re- 
ceived as messengers from the General Association of 
Middle Tennessee and North Alabama. Brother A. B. 
Smith was received from the Cherokee Association. The 
Institute at Moulton was reported as being in a flourishing 
condition. It had been furnished with philosophical appa- 
ratus and a library. There was still a debt against it of 
five or six hundred dollars. 

The following letter was presented from the Primitive 
Baptists : 
Brethren of the missionary order : 

Seeing that the question of reunion is agitated among 
the great Baptist family, we the Muscle Shoals Associa- 
tion, of the primitive order, being desirous of union 
among the great family of Baptists, do propose to meet 
the missionary part of the Muscle Shoals Association in 
convention at any suitable point in the bounds of the 
association by a committee of two members from each 



70 HISTORY OF MUSCLE SHOALS 

church in the association for the purpose of devising some 
proper plan of union. You will designate the time and 
place to A. Simpson and E. Button, who are authorized 
to bear this to you. 

Signed by order of the association. 

Jeremiah Daily, Moderator. 
R. B. Allison, Clerk. 

There was considerable discussion upon the matter. 
The association thought that it was impracticable to hold 
so large a meeting, or to arrive at any satisfactory arrange- 
ment if such a meeting should be held. The following 
resolution was adopted by the association as an answer to 
the request of the primitive brethren : 

" Resolved, that our clerk be authorized to inform the 
churches of our anti-missionary brethren, that this associ- 
ation would advise them, if they wish membership with 
this body, to present themselves as churches at our next 
association with petitionary letters, setting forth their 
articles of faith, etc." We w r ere present at this meeting, 
but as we had been a member of the body, but for a short 
time, we did not know all the circumstances of the split, 
which had occurred. Knowing them as we now do, we 
are inclined to believe that the wiser course would have 
been to have modified the suggestion of our anti-mission- 
ary brethren somewhat — say, have a committee of five or 
ten representative brethren from each association who 
should meet and try to make a basis of union, and report 
the same to their respective associations for adoption or 
rejection. Some of these brethren had seen their error 
in withdrawing from the association, but it was natural 
for them to have some pride in the matter, and be un- 
willing to come back church by church, after having 
formed another association. It would have gratified their 
pride if a reconciliation could have been accomplished in 



BAPTIST ASSOCIATION. 7 1 

another way. They very well knew that our association 
had no concessions to make, as regarded missions. It 
had taken its position, and was not to be driven from it. 
The resolution passed accomplished nothing, except to 
drive the anti-missionary churches further from us. The 
executive committee reported that they had not employed 
a missionary during the year, because the churches had 
not pledged anything to support a missionary. Brother A. 
Houk, treasurer of the beneficiary fund, reported, that the 
whole amount collected was $307.50; amount paid out, 
$292.50; amount yet due on subscriptions, $521.75. 
The committee was authorized to procure at least one 
young man who is desirous to obtain an education for the 
ministry, and place him at Union University as soon as 
practicable. One hundred and forty-five dollars was sub- 
scribed towards building the Baptist Church house at 
Huntsville, Ala.; $40 dollars was raised to buy books for 
circulations by our missionaries; $202 was raised for 
missionary fund. The number of members reported was 
3346 ; baptisms, 167. 

The thirty-ninth session was held at Town Creek 
Church, Lawrence county, commencing Friday before 
first Lord's Day, in October, 1858. The introductory 
sermon was preached by Elder J. Gunn. Forty churches 
were represented. Six new churches were received, viz : 
New Prospect, Burleson, Union, Macedonia, in Winston 
county, Mt. Gilead and Friendship, in Morgan. Elder 
J. Gunn was the moderator and Elder Wiley W. Wilhite., 
clerk. Elder W. R. Alexander was received as a messen- 
ger from Big Bear Creek Association. The board of 
trustees of the Institute at Moulton reported a larger 
number of pupils in attendance upon that institution 
than had ever been before, and that the school was flour- 
ishing. It had a library of over 500 volumes. The 



J2 HISTORY OF MUSCLE SHOALS 

death of Deacon F. C. Owen was announced. The fol- 
lowing was adopted by the association in memory of the 
deceased : 

" Whereas, God has seen fit to remove our beloved 
brother, F. C. Owen, in the prime of life, and in the 
midst of a career as remarkable for usefulness at it was 
conspicuous and lovely for its piety. Therefore, resolved, 
first, that in the death of Brother Owen, this association 
has suffered a sad and irreparable loss. 

" Resolved, second, that this association hereby express 
her lively remembrance of his pious example, his untiring 
zeal and self-sacrificing liberality in prosecuting every 
plan that proposed the advancement of the Baptist cause 
within her bounds. 

" Resolved, third, that while we would endeavor to exer- 
cise a submissive spirit under the heavy bereavement, 
we would tender to his afflicted family and church our 
deep sympathy in their affliction, with expression of our 
full assurance, " that our loss is his eternal gain." 

" Resolved, fourth, that this preamble and resolutions be 
printed in our minutes." 

Brother Owen was a good man, and an efficient 
worker, and it was fitting that the association should 
put upon record some expression of their regard for 
his memory. Brother Owen left in his will, $250 to 
the association, the interest of which was to be used 
for missionary purposes. Since that time, up to the 
present year, 1890, that fund has paid to the association 
$640 for missions. Though dead he yet speaketh. His 
works follow him. How much good this legacy has done, 
eternity alone will reveal. May not other brethren fol- 
low his example? Brother Owen was not a rich man. 
He had a wife and one child to provide for, yet he was 
willing to leave a portion of his small estate to the cause 



BAPTIST ASSOCIATION. 73 

which he dearly loved. There are many Baptists in this 
association who are able to do the same. May the Lord 
induce them to do so. 

Elder E. Strode was received as a messenger from the 
Liberty Association. A report on Indian missions urged 
a more hearty support of that work, and co-operation with 
the Domestic Mission Board of the Southern Baptist Con- 
vention, then located at Marion, Alabama. A resolution 
was also adopted recommending pastors to deliver a dis- 
course upon Indian missions, and take up a collection for 
the same, and forward the money to the board at Marion. 
The executive committee reported that it had not been 
able to employ a missionary for the past year. 

The following query was presented : " What shall be 
done with a brother, who wishes to preach, but his 
church, not thinking him qualified, refuses to grant him 
license, should he continue to preach?" It was referred to 
a committee of the following brethren to answer: Elders 
R. J. Jennings and Craig, and Brother A. Houk, who re- 
ported as follows : " Your committee to whom was re- 
ferred the query on ministerial liberty, beg leave to re- 
port. The church of which he is a member should 
examine him touching his qualifications as set forth in 
Paul's letters to Timothy and Titus, and if he should fail 
to meet the qualifications there set forth, and will not 
abide the decision of the church, he should be dealt with 
as an unruly member." 

The repoit of the treasurer of the beneficiary fund 
showed $45 on hand. Four churches were granted letters 
of dismission, viz : New Friendship, Frankfort, Cane 
Creek, Burleson, Franklin county. These churches 
united with the Big Bear Creek Association. Pledges 
were called for from the churches for missions ; $241 was 
pledged ; four missionaries were appointed, one for each 



74 HISTORY OF MUSCLE SHOALS 

district. The total number of members reported was 
33o6; 753 of these were colored ; baptisms, 292. 

A short time previous to this meeting, a serious diffi- 
culty had arisen in the first church at Nashville, Tennes- 
see, between its pastor, Dr. R. B. C. Howell and Dr. J. 
R. Graves, editor of the Tennessee Baptist, who was a 
member of the first church. Charges had been preferred 
against Dr. Graves and were then pending in the first 
church. A series of resolutions were offered by some 
brother in the association, which condemned the action 
of the first church, and approved of the course of Dr. 
Graves. A considerable discussion arose on these resolu- 
tions, which were finally laid on the table. The associa- 
tion held that it had no business to interfere with the 
matter ; that to pass such resolutions would be to dictate 
to an independent church that had a right to control its 
own affairs. A righteous and wise decision we think. 

The fortieth session was held with Mt. Pisgah Church, 
Morgan county, commencing on Friday before the first 
Sabbath, in October, 1859. Elder W. W. Wilhite preached 
the introductory sermon. Elder J. Gunn was moderator 
and W. W. Wilhite, clerk. Forty churches were repre- 
sented by delegates and seven by letter. Six new churches 
were received, viz : New Prospect, Rock Creek, Bluff 
Spring, Arkadelphia, Bethlehem and Bear Creek. Elder 
Mathews and Brother Armstead Payne were received as 
messengers from Big Bear Creek Association. Elder 
Martin Ball, an agent for the Domestic Mission Board at 
Marion, Alabama, and Elder Booth, agent for the Foreign 
Mission Board, Richmond, Virginia, were in attendence 
and invited to seats. Both of these brethren were from 
Mississippi, A book fund was raised, amounting to $104; 
books were to be purchased and given to the missionaries 
to sell; $20 was raised for foreign missions; $35 for 



BAPTIST ASSOCIATION. 75 

the Marion board and $350.51 for associational mis- 
sions. Elder J. Shackelford was appointed a corre- 
spondent to the Alabama Baptist State convention. The 
number of communicants reported was 3261 ; baptisms, 
293. The following churches called for letters of dismis- 
sion for the purpose of forming a new association, 
Rock Spring, Friendship, Harmony, Brown's Valley, 
Warrior Creek, Blountsville, Mt. Tabor, Hopewell, Good 
Hope, Union, Arkadelphia, Blue Spring, Antioch, Flint 
Creek — eleven in all. Nearly all of these churches were 
in Blount county, some in Walker and perhaps Winston. 
Subsequently they formed a new association which was 
called " Warrior River," with which we now correspond. 
The meeting at Mt. Pisgah was a very pleasant one and was 
made more so by the presence of several visiting brethren. 

The forty-first session was held at Moulton, commenc- 
ing on Friday before the first Sabbath, in October, i860. 
The introductory sermon was preached by Elder J. Gunn. 
Thirty-five churches were represented. Three new 
churches were received, viz : Mt. Tabor, in Marshall 
county ; Sand Lick, in Franklin county ; and Bethlehem, 
in Winston county. Elder J. Gunn was moderator and 
Elder Jos. Shackelford was Clerk. Elder J. K. Lynn was 
received as a messenger from Warrior River Association. 
Elders W. R. Alexander and Mathews and Brother C. 
A. Womble were received as messengers from Big Bear 
Creek Association, and Elder E. Strode, from Liberty 
Association. Dr. Basil Manly, Sr., of Tuscaloosa, Ala- 
bama, was present as an evangelist, visiting the churches 
and preaching to them. This venerable brother was most 
cordially received by the association, and preached on 
the Sabbath, to the great delight and edification of a 
large congregation. 

The association appointed Friday before the first Lord's 



76 HISTORY OF MUSCLE SHOALS 

Day, in November, as a day of fasting and prayer in be- 
half of the country which was now in the midst of an 
exciting presidential election, and requested the churches 
to observe it. The country was then upon the verge of a 
great civil war. The question of slavery which had so 
long disturbed the peace of the country was the exciting 
cause. The Democratic party, which was now in power, 
had been rent in twain, on the doctrine of squatter sov- 
ereignty, as it was termed. Stephen A. Douglass was the 
candidate for president of one wing of the party, and 
Herschel V. Johnson for vice president, John C. Brecken- 
ridge and Joseph Lane were the candidates of the other 
wing. The Republican party, which had declared against 
slavery in the territories, and whose desire was to abolish 
it altogether, was headed by Abraham Lincoln and Hanni- 
bal Hamlin. Another party, or fragments from all the 
parties, whose desire was to bring about some kind of 
compromise, was headed by John Bell and Edward 
Everett. The election was to come off in Novem- 
ber. The canvass was very exciting. Some of the lead- 
ing men of the southern States asserted that the election 
of Abraham Lincoln would be a just cause for the seces- 
sion of the slave States from the Union. The legisla- 
tures of some of the southern States had provided for the 
calling of conventions in their respective States, in case of 
his election. Great excitement prevailed all over the 
country. It was thought by Christians that some effort 
should be made to avert the impending evil and quiet the 
excitement. In God was their trust, hence they appealed 
to Him, but all in vain. The minds of the people were 
so excited that they did not take time to consider the 
consequences. God seemed not to hear us. The crash 
came. Like a mighty whirlwind, it brought destruction 
and ruin in its train. The mad passions of men were 



BAPTIST ASSOCIATION. 77 

aroused, and they were left to themselves to work out 
their own destruction. God, in His own good time, 
calmed the troubled waters and brought peace and order 
out of strife and confusion. Looking back now, after a 
quarter of a century or more has passed away, to all the 
circumstances that brought on the mighty contest of four 
years, which ended in the destruction of slavery, a con- 
test unparalleled in the history of the world, in which the 
southern confederacy sustained herself most nobly against 
the greatest odds, and yielded only when completely ex- 
hausted and overpowered by numbers, we see the hand 
of Divine Providence directing and controlling human 
events. The negro was brought to this country a 
heathen and was made a slave. Here he was taught 
Christianity, and now he is a fitting instrument to carry 
the gospel to his race in Africa. To do this, he must be 
a free man, and God has made him so. The northern 
and southern people were the instruments in bringing 
this about. We cannot understand the workings of 
Providence, these are beyond our ken, but nevertheless, 
we know that God rules this world, and all things will 
work out according to His will. Man proposes, but God 
disposes, and we have the comforting assurance, " that 
all things work together for good to them that love God." 

We, of the South, now know that we have been bene- 
fited by the abolition of slavery. We did not think so 
then. We lost the negroes as property, but it was prop- 
erty that carried with it much evil. It was proving a 
curse to our children. It placed upon us many grave 
responsibilities. We suppose, now, that if the South 
could secure the institution of slavery again by merely 
voting for it, it would not have it. 

Two queries were presented, one from Pleasant Grove 
Church, as follows: "What ought to be done with a 



78 HISTORY OF MUSCLE SHOALS 

brother who has a joint letter with his wife, after the 
granting of which, he is excluded, and he refuses to give 
up his letter?" It was answered thus: " Nothing more 
can be done by the church. " The second query was 
from Bear Creek Church : " In receiving members into 
the church, when is the proper time to extend the hand 
of fellowship, on the relation of their experience, or when 
they receive the ordinance of baptism ?"; Answer: " The 
hand of fellowship should be given after baptism." 

The report of the board of trustees of the Female In- 
stitute at Moulton showed that the indebtedness of the 
institution up to the 8th of October, i860, was $2,199.19. 

The board urged the payment of this debt. The sub- 
ject was discussed at some length, and finally a subscrip- 
tion was raised, amounting to $1,874.22. The balance 
was assumed by Brothers I. N. Owen and Maclin Sledge. 
The indebtedness of the institution was considered set- 
tled, as the creditors expressed themselves as being will- 
ing to take the subscriptions for their debts. 

It may seem a little strange perhaps to the reader, that 
this debt should continue to grow, when, at one time it 
was reported as low as $1000 or less, and when subscrip- 
tions had been taken up several times, to pay it off — the 
facts are these : at the beginning, the estimate of the cost 
of the building, $5000 was too small. It cost more than 
was expected. Brother Stovall, the first agent, raised $5000. 
It cost from $1000 to $1500 more than that, besides it had 
to be furnished with desks, piano and apparatus. In 1854, 
$1500 was raised by subscription to pay off this indebted- 
ness. Subscriptions are easy to obtain, but it is not so easy 
to obtain the money after it is subscribed. Like many 
subscriptions raised at our general meetings we suppose 
much of this $1500 was never collected, as the board, in 
1855, reported $1000 still due - I n 1857, Elder J. Gunn 



BAPTIST ASSOCIATION. 79 

was appointed agent to raise funds. The board reported 
that he had raised by subscriptions $2175, out of which 
his salary was to come. It would seem that this ought 
to have paid the debt, but it did not, for in 1858, the 
board reported a debt still existing, amounting to five or 
six hundred dollars. In i860, the debt had increased to 
$2199.19 — how we are not informed. At this meeting 
it was finally disposed of. If all the money subscribed to 
this institution had been paid, it cost about eleven thou- 
sand dollars. We can learn a very instructive lesson 
from this little experience, in building educational insti- 
tutions or any other public building where the money has 
to come from the liberality of the people : 

First, know what you want before you commence to 
build. 

Second, know what it will cost. 

Third, get up the money before you commence to 
build. 

Fourth, If you take subscriptions, secure them by a 
note that you can use as money. 

Fifth, If there should be an indebtedness incurred that 
was unexpected, let the denomination know just exactly 
what it is and all the facts about it. 

The ministers of the association were requested to hold 
missionary mass meetings in the month of July, and to 
present the subject of missions, both home and foreign to 
the churches, and thus endeavor to increase the mission- 
ary spirit among the churches. The missionary fund re- 
ported on hand was $502, of which $450 dollars was paid 
to the missionaries. The number of members reported 
was 3300, of these 1046 were blacks; baptisms, 341. 
During the year $1147.80 was contributed by the churches 
for missionary purposes. Sum total for all purposes paid 
and subscribed, $3080. 



80 HISTORY OF MUSCLE SHOALS 



CHAPTER VII. 

FROM l86l TO 1867. TROUBLOUS TIMES — WAR AND 
RECONSTRUCTION. 

The forty-second session was held at Russell Valley 
Church, commencing on Friday before the first Lord's 
Day, in October, 1861. Elder Mike Finney preached the 
introductory sermon. Elder J. Gunn was moderator 
and Jos. Shackelford, clerk. Twenty-five churches were 
represented by delegates and five by letter. One new 
church was received, viz : Cedar Creek. The association 
suspended its regular order of business each day at eleven 
A. M., and spent one half hour in prayer in behalf of the 
country, which was now in the midst of a cruel war. 
The committee on associational missions reported, " that 
owing to the disturbed condition of our country, we are 
at a loss to devise any plan that can be successfully car- 
ried on." They recommended " that an executive board be 
appointed as usual who should make such arrangements 
to carry on the missionary work as they in their wisdom 
might think proper." 

The following resolution was adopted, viz : " Resolved, 
that it is the opinion of this association, that the cause of 
our Savior demands at this particular time, our earnest 
efforts and prayers, and that instead of giving up our 
missionary enterprises, we should make more exertion 
and greater sacrifices to sustain them, and trust to the 
promise of our Heavenly Father, " that we shall reap if we 
faint not." The usual reports on education, state of 



BAPTIST ASSOCIATION. 8 1 

religion, etc., were adopted. Nothing of very great 
importance was done. "The war between the States " 
was going on vigorously, and the minds of the people 
were absorbed by the exciting scenes that were con- 
stantly transpiring. Soldiers were, marching through the 
country to the front. Most of the young men were in 
the army and many middle aged ones. The minds and 
hearts of the people were concerned about the war, and 
little attention was given to religion. 

A resolution of sympathy for the Confederate States 
was passed. The amount sent up for missions was 
$345.05. The number of members reported was 3454. 

The forty-third session was held at Hopewell Church, 
Morgan county, commencing on Friday before the first 
Lord's Day, in October, 1862. Elder Thomas Nicholson 
preached the introductory sermon. Elder J. Gunn was 
moderator and Brother Z. F. Freeman was clerk. Thir- 
teen churches were represented. This was owing to the 
condition of the country. The federal troops had occu- 
pied Decatur and the Tennessee Valley since April, and 
it was thought there would be no meeting on that ac- 
count, as there was continual raiding by the federals, and 
citizens feared to be away from home. A few weeks be- 
fore the time of meeting the federals evacuated north 
Alabama. 

There was but little done. Over $300 was raised for 
missions, and a number of ministers promised missionary 
labor. 

The forty-fourth session was held at Town Creek 
Church, commencing Friday before the first Lord's Day, 
in October, 1863. Elder J. Gunn preached the introduc- 
tory sermon. Sixteen churches were represented. Elder 
J. Gunn was moderator and Elder J. C. Roberts, clerk. 
The war was still going on, and the Tennessee Valley 



82 HISTORY OF MUSCLE SHOALS 

had become a battle ground between the two contending 
forces. The enemy was making frequent raids through 
the country, consequently those not belonging to the 
army kept themselves at home. But little business was 
done. There was a good missionary spirit manifested, 
and several ministers pledged gratuitous service. Elder 
Wm. Spain was elected missionary by the association 
and did some good work. 

The forty-fifth session was held at Enon Church, Law- 
rence county, commencing on Friday before the first 
Lord's Day, in October, 1864. Elder Jos. Shackel- 
ford was moderator and Elder J. C. Roberts, clerk. 
There were but few churches represented. The unset- 
tled condition of the country was the cause. Decatur 
was in the hands of the federal troops, and frequently 
raiding the country, and worse than this, marauding par- 
ties were pillaging everywhere. No house was safe unless 
under the protection of confederate or federal troops. 
Murders and burnings were common occurrences. As a 
matter of course, w r e could not expect many to meet to- 
gether in the association. Scarcely any business was 
done. The organization was kept up, and what few 
brethren were present manifested a disposition to do 
what they could to have the gospel preached. 

The forty-sixth session was held with Hopewell Church, 
commencing on Friday before the first Lord's Day, in Octo- 
ber, 1865. Elder Jos. Shackelford preached the introduc- 
tory sermon. The attendance was moderately good. 
Elder Shackelford was moderator and J. C. Roberts, 
clerk. The war had closed in the spring of this year, but 
everything was in a very unsettled condition. The peo- 
ple were greatly relieved, but they were still fearful that 
their troubles were not over. The confederacy had fall- 
en, and now the question was, what will be the fate of 



BAPTIST ASSOCIATION. 83 

the Southern States? Will they be restored to the union 
as sovereign States or as subjected provinces ? The 
future was dark. No one could tell what would be the 
result. The assassination of Lincoln made matters worse 
for the South, as we all thought. We were looking for 
the general confiscation of property and the imprison- 
ment of many of our leaders. Under these circum- 
stances, as a matter of course, our churches were not 
doing much. Gloom and despondency for a while, as a 
dark cloud settled upon our people. Nevertheless, they 
did not give themselves up to despair. They prepared 
to meet the disaster of defeat and its consequences, as 
they had met danger during the war, bravely and as men. 
The Baptists as a people did their duty to their country 
during the war, and now it was ended, they bore their 
misfortune as brave Christian men and women. When 
peace came, it found them along with the great majority 
of the Southern people, ruined financially, yet they went 
to work to rebuild and improve their ruined fortunes, 
and in doing this, they did not forget to discharge their 
duties as Christians. Their churches were supplied with 
the preached gospel and they contributed of their means, 
small as it was, to give the gospel to those who had it 
not. Many of the ministers of this association served 
churches, some for nothing, and some for a mere pittance. 
They were determined that the gospel should be 
preached. 

At this meeting an executive board was appointed and 
located at Moulton. It was made the duty of that board 
to employ a missionary who should also be an agent to 
collect funds for missions. The control of the missionary 
work was put into the hands of this board. Eighty-five 
dollars and thirty-five cents was collected for missions, 
and $73.60 for minutes ; $291 was pledged for missions. 



84 HISTORY OF MUSCLE SHOALS 

A petitionary letter was received from the Mt. Pleasant 
Colored Baptist Church for membership. This elicited 
some discussion. The church had been organized out of 
the colored members of the Mt. Pleasant Church, Law- 
rence county. The presbytery consisted of brethren who 
were ministers of the association, one, the pastor of Mt. 
Pleasant Church. The colored people were organized 
into a church at his suggestion. This was done because, 
under the new order of things, the negroes being free, it 
was thought best that the colored people should be by 
themselves. This would suit both them and the whites. 
In most of the churches of the Tennessee Valley, they 
were largely in the majority. And if they saw proper to 
exercise their rights as members, now being free, they 
could control those churches and call whom they pleased 
as pastor. Surrounded as they were, b) 7 men who did 
not scruple at anything to harass and insult southern peo- 
ple, they might be induced to exercise their power in the 
churches, as they were disposed to do in the State. To 
avoid any trouble, the suggestion was made to the col- 
ored members of the Mt. Pleasant Church by the writer, 
who was the pastor of the church, to organize themselves 
into a separate church. They accepted the suggestion, 
believing that it was best for them and for the whites 
also. Mt. Pleasant Church gave letters to all who wished 
to go into the new organization, and the church was or- 
ganized, as stated above. These were the circumstances 
under which the first colored Baptist church in the Ten- 
nessee Valley was organized. Upon the suggestion of 
the writer, this church applied for membership in the 
association. This was done in order that the subject 
might be brought up before the association, and that it 
might suggest a plan to the colored people, and also to 
the churches composing the association, by which all 



BAPTIST ASSOCIATION. 85 

difficulties might be avoided. The author of this sugges- 
tion was confident that the church would not be received, 
but he expected that a plan would be suggested by the 
association that would meet the requirements of the case. 
The association did decline to receive the church, and 
recommended that it wait until it could ascertain whether 
it could organize churches of their color sufficient to 
organize an association. It did so. Very soon there 
were colored Baptist churches enough to organize an as- 
sociation, and the writer assisted a few years after this, in 
organizing the Muscle Shoals Colored Baptist Associa- 
tion, at Tuscumbia, Alabama, which is now a large and 
flourishing body. 

The Christian Herald, a Baptist weekly newspaper 
published at Moulton, Alabama, by Shackelford and 
White, of which Rev. Josephus Shackelford was editor, 
was recommended to the patronage of the brethren. 
This was the first Baptist paper published in the South, 
after the " surrender." Its first number was issued July 
21, 1865, when there were no mails and no means of 
circulating it, except by hand. A permit had to be se- 
cured from the federal commander at Decatur, before it 
could be published. Its publication was continued until 
1875, when it was sold to J. J. Toon, of the Christian 
Index, of Georgia. It was removed to Tuscumbia in 
1867, and a few years after to Nashville, Tennessee. 

The forty-seventh session was held with Mt. Pleasant 
Church, Lawrence county, commencing on Friday before 
the first Lord's Day, in October, 1866. Elder J. Gunn 
preached the introductory sermon. Twenty churches 
were represented. J. Gunn was moderator and Elder G. A. 
Coulson was clerk. Elder Enoch E. Windes was the mis- 
sionary and agent, appointed by the executive board. 
He received over $500 in cash and subscriptions. Elders 



86 HISTORY OF MUSCLE SHOALS 

M. A. Verser and W. W. Wilhite were missionaries and 
did good work during the year. The business at this 
meeting was conducted harmoniously and the mission 
work continued. The board was instructed to procure a 
missionary for the colored people. Delegates were ap- 
pointed to the General Association of North Alabama, 
which had been recently organized. 

The forty-eighth session convened with the Moulton 
Baptist Church on Friday before the first Lord's Day, in 
October, 1867. Elder J. Gunn was moderator and J. C. 
Roberts, clerk. There was nothing of very great interest 
done at this meeting. Elder T. W. Tobey had been in 
charge of the Female Institute at Moulton, but only re- 
tained it for a short time, during the spring of 1867. 
Elder John L. Lattimore succeeded him as principal. 

Elders M. A. Verser and R J. Jennings were appointed 
missionaries by the executive board. Elder Jennings 
continued in the field three months, and then resigned, 
because there were no funds in the treasury to pay him, 
and he could not collect enough on the field to sustain 
him. The year 1867 was a hard year, and the churches 
were slow to raise money for missions. The General As- 
sociation of North Alabama was at work making an effort 
to supply the destitution in the towns, but it made but 
little progress. The churches were in a languid con- 
dition. 

The representation at this meeting was much better 
than at any session since the war. We have not been 
able to find a minute of this meeting, hence can give no 
information of the number baptized and the number of 
members. The churches had not recovered from the war, 
and their rolls had not been revised. Dr. Tobey, alluded 
to above, as principal of the Female Institute for a short 
time, was formerly a missionary of the Southern Baptist 



• BAPTIST ASSOCIATION. 87 

Convention to China. He was a man of good abilities, 
and well read in the scriptures. He died a few years ago 
in Florida, we believe. 

These were the days of reconstruction, and the churches 
felt the evils as well as the State. 



88 HISTORY OF MUSCLE SHOALS 



CHAPTER VIIL 

FROM 1868 TO 1875. RECOVERING FROM THE WAR. 

The forty-ninth session was held at Hopewell Church, 
commencing Friday before the first Lord's Day, in 
October, 1868. Elder J. Gunn was moderator and Jos. 
Shackelford, clerk. The introductory sermon was 
preached by Elder Jos. Shackelford. Three new churches 
were received, viz : Cedar Creek, Hopewell in Winston 
county, and Ebenezer. Twenty-seven churches were rep- 
resented. Elder T. B. Espy was received as a correspon- 
dent from Liberty Association ; and Elder F. L. Seward, 
from Big Bear Creek Association ; and Elder John G. 
Gibson, grandson of Elder Sylvanus Gibson, deceased, of 
Georgia, was present. 

The report of the board of trustees of the Female In- 
stitute at Moulton, stated that Elder John L. Latti- 
more, of Mississippi, had been elected principal of the 
school, in place of T. W. Tobey, resigned, and that the 
prospects of the school were brightening. 

The Kind Words Sunday School paper, published by 
the Sunday School board of the Southern Baptist con- 
vention, was recommended to the churches and Sunday 
Schools. Pledges and collections for missions were taken 
up amounting to $239. Elder M. A. Verser had been 
employed as missionary in the third district for the year. 
He reported 132 sermons preached, fifty-two baptized, 
three churches constituted, and $168.50 collected. Elder 
R. J. Jennings had traveled three months, and for want 
of funds, resigned. 



BAPTIST ASSOCIATION. 89 

A beneficiary committee was appointed, whose duty it 
was to receive funds for the education of young men pre- 
paring for the ministry, and to hunt out such men. 

The committee consisted of Brothers John L. Latti- 
more, W. A. Gilbert and J. Y. Shoemaker. The commit- 
tee, on state of religion, reported a luke warm spiritual 
condition in the churches* The following query was pre- 
sented by Elder W. W. Wilhite, and the moderator re- 
quested to answer it at the next session : " Is there pre- 
cept or example in the Word of God for funeral preach- 
ing? 

The association passed a resolution opposing a union 
of the General Association of North Alabama with that 
of middle Tennessee, which was proposed. This was 
done, because, at that time, it was thought that we could 
cultivate our immediate field better by ourselves. 

Brother W. W. Orr, of Morgan county, presented the 
association with $25, which was appropriated as follows : 
$20 to associational missions, and $5 for Kind Words 
Sunday School paper. The total number of members re- 
ported was 2470; baptisms, 252. 

The fiftieth session was held with the Enon Church, 
Lawrence county, commencing the Friday before the 
first Lord's Day, in October, 1869. Elder J. Gunn 
preached the introductory sermon. Elder Gunn was 
moderator and Jos. Shackelford, clerk. Thirty-three 
churches were represented. Three new churches were re- 
ceived, viz: Shilo,in Winston; Duncan's Creek, in Frank- 
lin, and Freeman's Chapel. Elder F. L. Seward was re- 
ceived as agent of the Domestic Mission Board, at Marion. 
E. Gordon Musgrove was received as a messenger from 
Warrior River Association. Elder D. H. Selph, president 
of Union University was present as a visiting brother, and 
in the interest of that institution. The sum of $530 was 



90 HISTORY OF MUSCLE SHOALS 

raised in cash and pledges for missions. Only one mission- 
ary, Elder M. A. Verser had been in the field during the 
year. Forty dollars was raised for the education of young 
ministers. Elder Selph preached on Sunday to a large 
congregation. Pastors were requested to preach to their 
churches on the subject of temperance. Brother Verser 
reported ninety-five sermons preached, ten baptisms. 
The number of baptisms reported this year was 341, a 
considerable increase over last year ; the churches seemed 
to be in a more prosperous condition. 

The fifty-first session was held at Town Creek Church, 
commencing on Tuesday before the first Lord's Day, in 
October, 1870. The time of meeting had been changed, 
so that a Sabbath would not be included in the meeting. 
It was thought by some that this arrangement would be 
better, as the churches would not be deprived of preach- 
ing on the first Sabbath, and brethren would not be so 
apt to break away from the association before its adjourn- 
ment. The change was not satisfactory, however, and at 
this meeting it was put back to the old time. The intro- 
ductory sermon was preached by Elder J. L. Lattimore. 
Elder Gunn was moderator and Elder J. C. Roberts, clerk. 
Thirty-two churches were represented. Two new 
churches were received, viz: Mt. Zion, in Lawrence, and 
Beech Spring, in Marshall county. Elder Robert Kim- 
brough, of Tennessee, was received as an agent for the 
fund to sustain theological students at Union Uni- 
versity, and Elder F. M. Hagood, of Georgia, agent of 
Sunday School board of southern Baptist convention. 
Elder George D. Russell, of Mississippi, formerly a mem- 
ber of the association was present as a visiting brother, 
also Elder Rev from Big Bear Creek Association, as a 
messenger. The report of the committee on home mis- 
sions stated that there was a great lack of interest in the 



BAPTIST ASSOCIATION. 91 

churches on the subject of missions. It recommended 
the appointment of an executive committee to consist of 
three from each district, whose duty it should be to take 
the oversight of the missionary work in the association. 
The report was adopted and a committee of nine ap-^ 
pointed, as follows : Charles Gibson, J. B. Speake, W. D. 
McDaniel, W. A. Gilbert, J. D. Inman, W. W. Pearson, 
D. J. Orr, Z. F. Freeman, S. Simpson. 

Elders M. A. Verser and W. W. Wilhite had been the 
missionaries during the year. Brother Verser reported 
five months engaged, seventy-two sermons preached, 
forty-five baptized, one church constituted and three 
sabbath schools organized. Brother Wilhite reported 
eight months engaged, ninety sermons preached, fourteen 
baptized, two churches constituted. 

BAPTISMS OF PEDO-BAPT1STS AND CAMPBELLITES. 

Elder J. C. Roberts offered the following preamble and 
resolution, which was adopted : 

" Whereas, there seems to be among Baptists in some 
sections of our country, in this age of rapid progress, as 
well in religious as in national, civil and political enter- 
prise, a disposition to surrender our peculiar and distinc- 
tive principles as a denomination, by recognizing as valid 
baptism, the immersion of Pedo-Baptists and Campbellite 
societies, and whereas, we regard such surrender, as being 
subversive of our distinctive principles as Baptists, and 
as having a direct tendency to destroy that unity of faith 
and practice, which has ever marked the Baptists in 
every age of the Christian dispensation, ' as a peculiar sect 
every where spoken against/ And, whereas, in the dis- 
cussion of this question, which must inevitably tell upon 
our future destiny for weal or woe, it becomes us as an 
association of Baptists to speak out." 



9 2 



HISTORY OF MUSCLE SHOALS 



" Resolved, therefore, that we the Muscle Shoals Associ- 
ation of North Alabama disapprove of the validity of all 
such immersions as set forth in the above preamble, and 
as an advisory council, advise our churches carefully to 
guard against all such intrusions, as emanating not from 
the word of God, but from a show of false charity so rife 
in the world, whose tendency is only evil and that con- 
tinually/* 

Thus the association again proclaimed itself as standing 
upon the foundation of the fathers, no recognition of any 
unscriptural act. Ministers were requested to preach to 
their churches in the month of May, on the subject of 
missions, with direct reference to the work within the 
bounds of the association ; $505 w r as reported by the 
finance committee as received for missions. Glorious 
revivals were reported from some of the churches; 332 
baptisms; total membership, 2706; $52 was collected by 
Elder Kimbrough for theological students at Union 
University. Elder John L. Lattimore had been con- 
tinued as principal of the Female Institute at Moulton. 

The fifty-second session was held with the Russellville 
Church, commencing on Friday before the (irst Lord's 
Day, in October, 1871. Elder J. Gunn preached the 
introductory sermon. Elder, Gunn was moderator and 
J. C. Roberts, clerk. Thirty-six churches were repre- 
sented. One new church was received, viz : Pilgrim's Rest. 
Messengers were present from Big Bear Creek, Colbert 
Shoals, Liberty and North River Associations. At this 
meeting the association appointed delegates to the Gen- 
eral Association of Middle Tennessee and North Alabama, 
these bodies having united. The board of trustees of the 
Female Institute at Moulton reported that Elder J. L. 
Lattimore, owing to ill health, had resigned as principal 
of that institution, and that Brother O. D. Gibson had 



BAPTIST ASSOCIATION. 93 

been elected to succeed him, who had taught the school 
until June, 1871, at which time Elder Lattimore took 
charge of the school again and had taught it up to Octo- 
ber, assisted by Prof. C. G. Lynch. The number of pupils 
was sixty. Elders M. A. Verser and J. C. Roberts were 
missionaries for this year, but labored only for a few 
months each. 

Elder Wm. Leigh, one of the oldest ministers in the 
association, perhaps the oldest, was present at this meet- 
ing, and recognized as a delegate from Mt. Pleasant 
Church. Brother Leigh was a member of the association 
very soon after its constitution, and a member of Car- 
mel Church, one of the constituent members of the 
association. He was greatly instrumental in getting the 
association to take a stand for missions. He originated 
the plan for having a missionary society to meet at the 
same time and place of the associations when that body 
declined to make an active effort towards missionary 
work. Fifty-five dollars was raised for ministerial educa- 
tion. The churches were reported to be in a prosperous 
condition. The following resolutions on temperance were 
adopted : 

" Resolved, that we as an association of Baptists dis- 
countenance the use of ardent spirits as a beverage by the 
members of our churches." 

" Resolved, that we will withdraw fellowship from any 
church in our union, that countenances drunkenness in 
its members/ 

Elder Wm. Mathews from Big Bear Creek Association 
was present and preached on Sunday night. Elder C. 
Smith, of Florida, preached at eleven a. m. Sunday. 
There was raised in cash and pledges for missions $592.70. 
An executive board of five members, located at Moulton, 
was aooointed. The death of Elder A. W. Nunn was 



94 HISTORY OF MUSCLE SHOALS 

reported. This brother lived in Morgan county, and was 
a member of Hopewell Church ; he was an ordained 
minister, but did not have charge of any churches — he 
was a good man. A query concerning the dancing of 
church members, was answered as follows : " This body 
regards dancing as usually practiced, unscriptural, and is 
therefore discountenanced by us." Total number of 
members reported, 2944 ; baptisms, 286. 

The fifty-third session was held with the Pleasant Hill 
Church, Morgan county, commencing on Friday before 
the first Lord's Day, in October, 1872. Elder J. C. Vin- 
cent preached the introductory sermon. Elder J. Gunn 
was moderator and J. C. Roberts, clerk. Twenty-nine 
churches were represented. Three new churches were 
received, viz : Friendship, in Morgan ; Liberty and Union 
Hill, in Lawrence county. 

Correspondence was opened with the Alabama Baptist 
State convention, and Jos. Shackelford and D. J. Orr 
were appointed messengers. Elder W. W. Wilhite, 
missionary for the year, reported, engaged eleven weeks, 
twenty-eight sermons preached, forty-eight baptized and 
two ministers ordained. Elder J. C. Vincent, missionary, 
reported, engaged eleven weeks, fifty-five sermons 
preached, fourteen baptized. Elder J. C. Roberts, mis- 
sionary, reported, engaged nine months, 105 sermons 
preached, thirteen baptized, one minister ordained. 

Prof. George W. Jarmon, of Union University was 
present and addressed the association in behalf of the 
University and ministerial education. There was raised 
for ministerial education $108. Duncan's Creek and Cedar 
Creek Churches were granted letters of dismission. By 
resolution the association expressed itself in full sym- 
pathy with the Sunday School board of the southern Bap- 
tist convention, and its paper Kind Words. The churches 



BAPTIST ASSOCIATION. 95 

generally were reported in a prosperous condition. 
Prayer meetings were recommended to be held by each 
church, on the Sabbath at ten a. m. Two deacons 
were ordained by a presbytery consisting of Elder J. L. 
Lattimore, J. C. Vincent and W. W. Wilhite. This was 
done at the request of Pleasant Hill Church. At eleven 
a. m. Elder Jos. Shackelford preached, by request, on the 
subject of communion. By pledges and cash, $460.25 
was raised for missions. 

The death of Elder Enoch Windes was announced. 
He was long connected with the association, and was at 
one time its clerk. He had not attended its meetings for 
a number of years. Suitable mention was made of his 
death in the minutes. The total number of members 
reported at this meeting was 2555 ; baptisms, 305. Two 
churches had withdrawn— which decreased the member- 
ship. $392.33 cash received for missions by finance 
committee. 

The fifty-fourth session was held with Bethel Church 
Lawrence county, commencing on Friday before the first 
Lord's Day, in October, 1873. Elder James S. Gibson 
preached the introductory sermon. Elder J. Gunn was 
moderator and Eider R. A. Windes was clerk. Thirty- 
six churches were represented. Eight new churches were 
received, viz : Valley Grove, Colbert county ; Beech Spring 
Marshall county ; Blue Spring, Bethel and Bethlehem, 
Morgan county ; Providence, Franklin county ; Wolf 
Spring and Gilmerville, now Hillsboro, Lawrence county. 
Elders W. H. Bryan and J. O. A. Pace were present as 
messengers from Big Bear Creek Association. Elder 
Norwood was recognized as a messenger from Colbert 
Shoals Association. 

Elder A. D. Trimble was received as superintendent 
and agent of the Orphan's Home, in Mississippi. Dele- 



g6 HISTORY OF MUSCLE SHOALS 

gates were appointed to the Alabama Baptist State Con- 
vention to meet at Tuscaloosa. A Sabbath School board 
was appointed which was to manage the Sabbath School 
interests in the association. The following brethren con- 
stituted the board : M. A. Verser, Jos. Shackelford, J. L. 
Lattimore, D. A. Burleson and Jas. S. Gibson. Four 
hundred and thirty-seven dollars was pledged for mis- 
sions by the churches. Many churches had, during this 
year, been blessed with revivals, and the spiritual condi- 
tion of the churches was good. 

The death of Elder Wm. Leigh was announced. We 
have already made mention of Brother Leigh as being 
one of the oldest ministers in -our association. The death 
of Brother Z. F. Freeman was also announced. He was a 
member of the executive board. Brother Freeman was 
an efficient member of the body, he had formerly been 
clerk. He was a distinguished educator. He had taught 
at Somerville, Danville and Moulton with great success, 
and had a high reputation as a teacher throughout north 
Alabama. He came to Alabama from Ohio. He mar- 
ried a most estimable lady in Morgan county, a Miss 
Garner. Though a northern man, when the war be- 
tween the States came up, he espoused the side of the 
South aud served as a soldier in the confederate army. 
He was respected and loved by all who knew him. Sat- 
urday before the first Sabbath in December was ap- 
pointed as a day of thanksgiving and prayer. The total 
number of baptisms reported was 2710; baptisms, 366; 
contributions for missions during the year, $464. Four 
missionaries had been in the field, for a portion of the 
time : M. A. Verser, six months ; R. T. Wear, two 
months; J. R. Nesmith, 56 days ; and R. A. Windes, two 
months ; sermons preached by all of them, 224; baptisms, 
115. 



BAPTIST ASSOCIATION. 97 

The board of trustees of the Female Institute at Moul- 
ton, reported that Elder J. L. Lattimore had retired from 
the position of principal of the school, and that Brother 
C. G. Lynch had been given the use of the school build- 
ing and now had a school going on in it. 

The fifty-fifth session was held with the Moulton 
Church, commencing on Friday before the first Lord's 
Day, in October, 1874. Elder J. R. Nesmith preached 
the introductory sermon. Elder J. Gunn was moderator 
and J. C. Roberts, clerk. Forty-three churches were rep- 
resented. Nine new churches were received, viz : Mt. 
Olivet, in Morgan county ; Oak Grove, Franklin county; 
Shady Grove, Colbert county; Mason's Chapel, Marshall 
county ; County Line, Limestone county ; Mission Grove, 
Harmony ; Mt. Carmel and Tarrant's Chapel, Lawrence 
county. 

Elder W. H. Bryan was received as a messenger from 
Big Bear Creek Association. Elder J. R. Graves, editor 
of The Baptist, Memphis, Tennessee, and Elder E. Y. 
Vanhoose, of Salem Association, Alabama, were present 
as visitors; $513 was pledged for missions by churches 
and individuals. The churches had been wonderfully 
blessed during the year. Elder C. W. McClellan reported 
missionary work as follows : engaged eight months, 
preached eighty-four sermons, sold books to the amount 
°f $353-65. Elder R. A. Windes reported 231 sermons 
preached, sixty baptized, two churches organized and 
two deacons ordained. Elder M. A. Verser reported : en- 
gaged nine months, 113 sermons preached, twenty-five 
baptized, one church constituted, and seven Sunday 
Schools organized. 

The colportage work had been entered upon this year ; 
forty-two dollars in cash had been received, and $345 -9 l 
had been invested in books, and $57.65 for guide for col- 



g HISTORY OF MUSCLE SHOALS 

porteur, Brother C. W. McClellan, who was blind; 
$,12.65 had been paid back by the colporteur, and there 
were books on hand to the amount of $62.85. Tins was 
a good showing and the work should have been con- 
tinued, but for some reason no further effort was made 
Every missionary we send in the field should be supphed 
with tracts, bibles and other religious books to circulate 
among the people. Our people need information espe- 
cially upon our peculiar doctrine, The report of he 
board of trustees of the Female Institute at Moulton 
stated, that since the resignation of Elder J. L Latti- 
more, in 1873, no principal had been elected by the trus- 
tees Prof. C. G. Lynch had taught in the building, by 
the assent of the trustees, on his own account, until May 
1874 Since then, Mr. W. T. Minor had been permitted 
to use the building for a school, which is still being car- 
ried on with success. The board has not been able to 
procure a principal under a formal engagement. The 
subiect of this institution took up much of the time 
of the association. A committee of five was appointed 
to formulate a plan by which the institution could be sus- 
tained That committee proposed that 100 shares of $100 
each should be secured on the scholarship plan. Every 
share should entitle its holder to four year's tuition of one 
pupil in the school free of tuition in the literary depart- 
ment, no certificates of stock to be given until the share 
was paid for, but the payment of one-fourth of the value 
of the share would entitle the subscriber to one year s 
tuition. An effort was made to secure subscribers on the 
plan proposed. About fifty shares were subscribed at 
this meeting, and a committee was appointed to get up 
the remainder. This committee, however, did not prose- 
cute the work, and the plan failed. We are satisfied that 
if an active effort had been made throughout the associa- 



BAPTIST ASSOCIATION. 99 

tion, it would have proven a success. Elder J. R. Graves 
preached on the Sabbath to a crowded house, occupying 
about two hours and a half in the delivery of his sermon, 
and was listened to throughout with great interest and 
attention. 

On motion of Jos. Shackelford, which was discussed at 
some length, the association agreed to unite with the Ala- 
bama Baptist State Convention, and sever its connection 
with the General Association of Middle Tennessee and 
North Alabama. Under the circumstances, we think this 
was the proper course to pursue. We were now connected 
with our south Alabama brethren by railroad. There was 
no good reason why the Baptists of the State should not all 
be in the same organization, and act together. When 
the General Association was organized things were differ- 
ent. We of north Alabama were nearer to the breth- 
ren of middle Tennessee and our interests were more 
identified with them than with the Baptists of the middle 
and southern parts of Alabama. Delegates were ap- 
pointed to the convention, which met that year at 
Marion, November 13. 

The Sunday School board reported that there were 
twenty-two Sunday Schools connected with the churches 
of the association, with a membership of 828 pupils ; that 
Sabbath School conventions had been appointed to be 
held in each district during the next year. The same 
board was continued. 

Resolutions commending Elder J. L. Lattimore, who 
was about to leave the State for Texas, were adopted. 
Total number of members reported, 3345 ; baptisms, 414; 
total mission fund, $427.30 ; twenty-six ministers reported. 

The fifty-sixth session convened at Hopewell Church, 
Morgan county, Friday before the first Lord's Day, in 
October, 1875. Elder J. Gunn preached the introductory 



100 HISTORY OF MUSCLE SHOALS 

sermon. Thirty-five churches were represented. Elder 
Gunn was moderator and J. C. Roberts, clerk. Two new 
churches were represented, viz : New Salem and New 
Friendship, in Morgan county. Elder J. J. D. Renfroe was 
received as a representative of the Alabama Baptist State 
Convention. The claims of Howard College were 
brought to the attention of the association by the report 
of the committee on education, and resolutions were 
adopted urging the Baptists of the association to contrib- 
ute at least one dollar towards the endowment of that in- 
stitution. Brother Renfroe was then making an effort to 
raise an endowment by getting every Baptist in the State 
to contribute at least one dollar. It was to be a "centennial 
offering" as the next year would be the iooth anniversary 
of the independence of the United States. The patriot- 
ism of Baptists was appealed to, in view of what our Bap- 
tist fathers had done for American liberty. The history 
of the sufferings of Baptists for religious liberty was pre- 
sented to the people by our ministers everywhere, and it 
was thought that they would be aroused to a sense of 
their duty, and as it was supposed that there were at 
least 80,000 white Baptists in the State, some brethren 
thought that eighty or one hundred thousand dollars would 
be easily raised for Howard College, which institution was 
without an endowment, and dependent entirely on tuition 
fees to pay its professors. 

Although the effort was an utter failure financially, yet 
good was done. Our people were informed about many 
things concerning the denomination that before they 
knew nothing. They were taught that Baptists had 
always been the advocates of religious liberty, and that 
they had suffered persecution for conscience sake, but 
had never been persecuters of any for their religious 
opinions; that they were always opposed to the union of 



BAPTIST ASSOCIATION. IOI 

church and State, and would never receive aid from the 
State in the support of the ministry. 

Dr. Renfroe, by his instructive sermons and addresses, 
did much to enlighten the Baptists of Alabama, and im- 
press them with the importance of maintaining educa- 
tional institutions and educating our rising ministry. 

The association seemed impressed with the importance 
of doing something towards helping on the work in which 
Dr. Renfroe was engaged, and it appointed a committee 
to act in concert with the State centenary committee, to 
bring the matter before the churches, and to appoint 
mass meetings., A committee of five was also appointed 
to arrange for a great Baptist gathering on the 4th of 
July, 1876. Nothing of consequence came out of this 
movement in the association. A sufficient number of 
ministers could not be aroused to take interest in it. The 
whole thing was a financial failure in this association and 
throughout the State. Not more than enough money 
was collected to pay the expenses of those who were act- 
ing as agents. The idea was a good one, but the amount 
asked of each one was too small. Many who could have 
given from twenty-five dollars to $100 contented them- 
selves by giving all that was asked for, one dollar. 
While many felt themselves unable to give anything, 
and many did not, for a mere sentiment, feel willing 
to give to an institution about which they knew but 
little. The Baptists of north Alabama had never been 
identified with Howard College and did not appreciate 
its importance as they ought to have done, and as they 
do now. 

The report on the state of religion was not so favorable 
as last year. Many churches were in a cold and indiffer- 
ent state. This was attributable in part to the indifference 
of the ministry as stated in the report. 



102 HISTORY OF MUSCLE SHOALS 

M. A. Verser, missionary, reported, engaged nine 
months, preached eighty-seven sermons, organized four 
Sunday Schools, baptized fifteen. J. R. Nesmith re- 
ported, engaged two and one-half months, preached forty- 
seven sermons, baptized twenty-nine, organized one church, 
ordained one minister. The Sunday School board reported 
the Sunday School work on the increase. Sunday School 
conventions were held during the year in each district. 
Number of Sunday Schools, twenty; membership, 600. A 
resolution was adopted requesting pastors to present the 
claims of foreign missions to their respective churches 
during the month of November, and take up collections 
for the same. The board of trustees of the Female Insti- 
tute at Moulton was urged to open the school as soon as 
practicable. Rock Creek and Beech Grove Churches 
were granted letters of dismission. About $360 was 
pledged for missions. A resolution approving of the ap- 
pointment of Elder Jos. Shackelford as evangelist for 
north Alabama was adopted. Baptisms reported, 134. 



BAPTIST ASSOCIATION. IO3 



CHAPTER IX. 

FROM 1876 TO 1884. 

THE fifty-seventh session was held with Town Creek 
Church, commencing Friday before the first Lord's Day, 
in October, 1876. Elder C. W. Callahan preached the in- 
troductory sermon. Elder Jos. Shackelford was moder- 
ator and J. C. Roberts, clerk. Forty-one churches were 
represented. One new church was received, viz : 
Bethany, in Lawrence county. The committee on state of 
religion reported a general revival spirit among the 
churches during the past year. 

M. A. Verser, missionary, reported ; engaged 125 days, 
preached sixty-nine sermons. The following query was 
proposed : " What ought to be done with a church that 
holds in fellowship a minister who teaches open commun- 
ion?" It was answered as follows: " We recommend 
the church to discipline her minister, and if not a mem- 
ber, dismiss him as pastor, and get one sound in the 
faith, and if the church continues to hold such minister 
and allows free communion among her members, she will 
not be admitted to membership in this body." The 
pledges for missions this year were only $132. Brothers 
O. D. Gibson, J. Y. Shoemaker and A. J. Harris were 
appointed the executive board for the next year. Total 
number of members reported, 3047 ; baptisms, 267. 

The fifty-eighth session convened at Blue Spring 
Church, Friday, before the first Lord's Day, in October, 
1877. Deacon Charles Gibson was chosen moderator and 



104 HISTORY OF MUSCLE SHOALS 

J. C. Roberts, clerk. One new church was received, 
Cedar Grove, Franklin county. A general revival spirit 
was reported as prevailing in the churches; $234 was 
pledged for missions. M. A. Verser had been employed 
by the executive board for two months, and J. C. Rob- 
erts and C. W. McClellan for one month. No report of 
their work was given in the minutes. The board of trus- 
tees of the Female Institute at Moulton, reported that 
they had employed Mrs. Grace and Mrs. Pierce as teachers 
for the fall term, and the school numbered twenty-five 
young ladies. The committee on Sabbath Schools reported 
quite a decline in interest upon the part of the churches 
in Sabbath School work. 

A committee was appointed to draw up a plan for the 
general support of Sabbath Schools. That committee, 
through its chairman, Dr. R. M. Cunningham, reported : 

First, that the delegates present be requested to urge 
upon their respective churches the organization of a Sun- 
day School. 

Second, that said Sabbath School shall have a superin- 
tendent, singing master and secretary. 

Third, that no class should have over six members. 

Fourth, that the association appoint a general superin- 
tendent, to whom every school ought to report, giving 
the names of superintendent, singing master and secretary 
with the number of pupils, male and female, for every 
quarter. And that the general superintendent make an 
annual report to the association, giving all the informa- 
tion concerning the Sunday School work, that he may 
be able to obtain. And that the Sunday Schools send 
up to the association funds sufficient to cover all expenses 
incurred by the superintendent in attending to this work. 

Some of these were good suggestions, but they were 
never carried out. The association had failed to continue 



BAPTIST ASSOCIATION. 105 

the Sunday School board, and hence a decline in Sunday 
School interest. The number of baptisms this year was 
124. 

The fifty-ninth session convened with Mt. Pisgah 
Church, Morgan county, on Friday before the first Lord's 
Day, in October, 1878. Elder W. B. Carter preached the 
introductory sermon. Elder J. Gunn was moderator and 
J. C. Roberts, clerk. Correspondence was opened with 
Mt. Carmel Association, a new body recently organized 
in part from churches of this association. Elder B. W. 
Whilden was recognized as a representative of The Ala- 
bama Baptist. The report of the committee on " State 
of Religion " represented the churches as being in a good 
spiritual condition. It also stated that " our experience 
and observation is, that in point of intelligent Christianity 
our churches have advanced at least one hundred per 
cent, in the last ten years." The report of the board of 
trustees of the Female Institute at Moulton stated that 
Prof. C. G. Lynch and lady were conducting the school, 
with about forty pupils. Rev. J. S. Gibson, missionary, 
reported, engaged two months, preached twenty-five ser- 
mons, collected $52.10. 

Elder B. W. Whilden had been employed by the 
board as an evangelist for five months. He reported 
ninety-one sermons preached, sixty-two addresses deliv- 
ered. Brother Whilden was formerly a missionary to 
China. He was an acceptable minister and the executive 
board commended him and his work very highly. During 
the-fall of this year, the yellow fever prevailed in Decatur 
and in other places in the Tennessee Valley. It broke 
out in Memphis, Tennessee, in September and soon spread 
along the lines of railroad from that city into Mississippi 
and north Alabama. There was a general discontinuance 
of travel and the people all over the country were much 



106 HISTORY OF MUSCLE SHOALS 

alarmed. Everybody that could left those places where 
it prevailed. Decatur suffered very much. About the 
time the association met at Mt. Pisgah, which was only 
seven miles from Decatur, the epidemic was at its worst, 
and there was general alarm among the people, the result 
was that the representation from the churches was small. 
Only twenty-two churches were represented, and these by 
about fifty delegates. 

The following preamble and resolutions offered by 
Brother J. C. Orr were adopted : 

" Whereas, a dreadful scourge is sweeping over our land, 
and our fellow men are falling upon the right and upon 
the left, whether prepared or unprepared, therefore, be it 
resolved, that it is with painful forebodings for the future, 
we contemplate the tardiness of our rulers in calling upon 
the people to go in humiliation and prayer to the Great 
Physician who alone is able to heal them. 

" Resolved, that it is the sense of this body, that none 
but good and true men, who love and serve God, should 
be chosen as civil officers to direct our destinies." 

The death of Elder M. A. Verser, " our trusted and tried 
missionary" was announced. Suitable mention was made 
of his death in the minutes, and Elder J. Gunn was ap- 
pointed to preach a sermon in his memory on Saturday 
of the next association at eleven a. m., and Elder J. C. 
Vincent, alternate. The sum of $375.15 was collected 
and pledged for missions for the next year. Also the 
proceeds for one and a half acres of cotton and three 
acres of wheat were pledged by Brethren J. C. Hartsell, 
E. R. Stanley, J. C. Vincent, A. H. Stanley, John Hale 
and D. J. Orr. 

The executive board for the next year was A. J. 
Harris, chairman, W. D. McDaniel, Chas. Gibson, J. C. 
Orr, E. R. Stanley, and was located at Moulton. Three 



BAPTIST ASSOCIATION. 107 

churches were granted letters of dismission, viz : Mt. 
Tabor, in Marshall, Bethlehem and Mt. Olivet, in Morgan. 
The sixtieth session was held at Bethel Church, in 
Lawrence county, commencing Friday before the first 
Lord's Day, in October, 1879. Elder S. R. C. Adams 
preached the introductory sermon. Elder J. Gunn was 
moderator and Jos. Shackelford, clerk. Thirty-four 
churches were represented. One new church, Macedonia, 
Morgan county, was received. A board of ministerial 
education was appointed at this meeting, whose duty it 
was to search out such young men who have the ministry 
in view, and who are approved by their churches, and raise 
money from the churches to aid them in securing an 
education. The board consisted of the following 
brethren: J. Gunn, Jos. Shackelford, O. D. Gibson, J. S. 
Hale, L. K. Burt, C. G. Lynch and Jourdan White. The 
sum of $265 was pledged by the churches for ministerial 
education. The association adopted strong resolutions 
in favor of temperance. The deaths of Elders W. W. 
Wilhite and W. H. Bryan were announced. Elder J. C. 
Roberts was appointed to preach a sermon in memory of 
these brethren at the next association. Elder Wilhite 
had been actively employed in the ministry for a number 
of years. He had been a missionary of the association 
and at one time its clerk. He had been pastor of Enon, 
Hopewell and Lebanon Churches for a number of years. 
He was an earnest preacher and did faithful work. 
Brother Bryan was a modest and unassuming man in his 
disposition. He was not actively engaged in the ministry. 
Brother Isaac N. Owen, who had long been the treasurer 
of the association, resigned his position having removed 
to Nashville, Tennessee. 

Resolutions of thanks for his faithful services were 
unanimously adopted. Brother Owen was a model man. 



IIO HISTORY OF MUSCLE SHOALS 

prayer meetings, baptized seven, baptized by others in 
meetings attended by him, sixty, constituted two new- 
churches, erected one house of worship, received $119.75 
on the field. The board of ministerial education reported 
$88.90 received and the same paid out for Brother C. W. 
Hare, ministerial student. The same board was continued, 
except that Elder J. I. Stockton was appointed in place 
of Brother L. K. Burt, deceased. The sum of $365.80 
was pledged and collected for missions for the next year ; 
$14.45 was collected for the widow of Brother Verser; total 
membership reported, 2831; baptisms, 280; total contri- 
butions for the year, $376.68. 

The sixty-third session was held with the Russellville 
Church, commencing on Friday before the first Lord's 
Day, in October, 1882. Elder S. R. C. Adams preached 
the introductory sermon. Elder J. Gunn was moderator 
and Jos. Shackelford, clerk. Forty churches were repre- 
sented. Two new churches were received, viz : Mt. 
Moriah, in Colbert county, and Liberty Hill, in Franklin 
county. Elder W. C. Cleveland, president of the State 
mission board and editor of the Alabama Baptist, and 
Elder Martin L. Ball, general evangelist of the State 
mission board were present ; also Elder C. W. Mc- 
Clellan, from Mt. Carmel Association, and Elders J. 
S. Stockton and J. O. E. Pace from Big Bear Creek 
Association, were received as correspondents. Brother 
B. S. Roden from Clear Creek Association, and Elder 
B. F. Finney from Mississippi were received as visiting 
brethren. 

Elder S. R. C. Adams was the missionary for the past 
year. He reported 177 sermons preached, labored ten 
months. Three Sunday Schools organized, baptized 
twelve, baptized by others in connection with his labors, 
twenty-nine ; sold Baptist literature, $146.95. The board 



BAPTIST ASSOCIATION. Ill 

commended the energy and zeal shown by Brother 
Adams in his work. 

Brother C. G. Lynch was reported as still having 
charge of the Female Institute at Moulton, with forty or 
fifty pupils. Pledges and collections were taken for min- 
isterial education, amounting to $202. The board 
reported no application for aid, but was informed that 
there were several young men who desired help to prepare 
themselves for the ministry. Pledges and collections for 
missions amounted to $840.05. This was a considerable 
increase over the last year. The following resolution by 
Brother J. C. Orr was adopted : 

" Resolved, that it is not Baptist usage for churches to 
merely drop the names of their members, but to withdraw 
church fellowship from such as walk disorderly/' 

The report on state of religion stated that the letters 
from the churches indicated that " the cause of our 
blessed Redeemer is flourishing in most parts of the 
association. " The contributions for missions at this 
meeting were by resolution divided as follows : Foreign 
missions, $100; State mission, $150; colportage and bible 
work, $30 ; home mission board at Atlanta, $25 — the 
remainder to associational missions. The following 
brethren were appointed on the executive board : Charles 
Gibson, O. D. Gibson, W. D. McDaniel, P. J. Hutchin- 
son and T. W. Lynch, the latter was continued as 
treasurer. The following resolution, offered by J. C. 
Roberts, was adopted : 

" Resolved, that this association, through her modera- 
tor, appoint a committee to draw up a memorial to be sent 
to the next legislature of the State of Alabama, asking 
that body to take into consideration the liquor question, 
and pass such laws, as in their wisdom may tend to stop the 
sale and manufacture of intoxicating liquors in our State." 



112 HISTORY OF MUSCLE SHOALS 

The committee was appointed, but the legislature 
would only enact local laws prohibiting the sale of intoxi- 
cating drinks in certain localities, where the citizens de- 
sired it, but no general law has been passed up to this time. 

The finance committee reported the total amount of 
money received at this meeting for all purposes, $547.05. 
Of this $68.40 was for minutes and clerk's fee. Total 
membership reported, 3056 ; baptisms, 234. 

The sixty-fourth session convened with Enon Church, 
Lawrence county, Friday before the first Lord's Day, in 
October, 1883. Elder Mat Lyon preached the introduc- 
tory sermon. J. Gunn was moderator and Jos. Shackel- 
ford clerk. Forty-three churches were represented. Two 
new churches were received, viz : Tharps Spring, in Col- 
bert county, and Hartsell, in Morgan. Two letters were 
read, purporting to be from Rocky Creek Church, Morgan 
county, and two sets of delegates presented themselves. 
The letters were referred to a special committee of five to 
determine which set of delegates should be received. 
There was also a letter from Etha Church, in Cullman 
county, asking for admission into the association. There 
was some irregularity in the letter and it was referred to 
the same committee. This committee reported in favor 
of receiving Etha Church, and it was received. 

On the Rocky Creek letters, the committee reported, 
" that the minority party be received, and that though 
the letters of the majority party lacked regularity, yet 
that their delegates be received/' This report caused a 
lengthy discussion. It was evident that the association 
could not accept the recommendation of the committee. 
The church had divided, and each party had sent dele- 
gates claiming to be sent by Rocky Creek Church. 
Both could not be received. There was a want of fellow- 
ship between the two parties. After considerable discus- 



BAPTIST ASSOCIATION. II3 

sion on Saturday, the matter was laid over until Monday. 
In the meantime, by the efforts of brethren, the trouble be- 
tween the two parties was settled, and the following com- 
munication was presented to the association on Monday: 

" We, the delegates represented by the letters from 
Rocky Creek Church, designated numbers one and two, do 
hereby make the following agreement: We are willing 
to acknowledge before this association and each other, that 
we are sorry for the wrong we each may have committed, 
and do humbly beg the other's pardon. We, the dele- 
gates represented by letter number two, are willing to 
come back to missionary principles, so far as we have de- 
parted" from them, and are, furthermore, willing to go 
back to Rocky Creek Church and say to the church that 
we are willing to co-operate with the association, and 
moreover, if any member at any time wishes to leave our 
church and join another of the same faith and order, we 
will grant them a letter and let them go peaceably from 
us, and we select S. L. Weaver, John W. Hood and j. E. 
Weaver as our delegates in this body." 

Signed by W. T. Maples, W. H. Nunn, J. E. Weaver, 
J. W. Hood, delegates ; S. L. Weaver, O. D. Gibson, W. 
M. Roan, T. J. Weaver, witnesses. 

This being a satisfactory settlement between the con- 
tending parties, the delegates recommended were re- 
ceived. This was not exactly the right method to pur- 
sue. These parties themselves did not have the authority 
to settle the matter that way, but as they were the influ- 
ential members of both factions, it was presumed that 
they could influence the church to agree to what they 
might do in the premises. The association was satisfied, 
if they were. 

Elders B. F. Riley, of the Alabama Baptist, and J. M. 
Robertson, of the Baptist Reflect or, Chattanooga, Tennes- 



114 HISTORY OF MUSCLE SHOALS 

see ; and Brother J. H. Neal, of Washington Association, 
Georgia, were received as visiting brethren ; A. C. Burns 
was received as a correspondent from Sulphur Springs 
Association, Alabama, also Brother John W. Heatherly, 
from the same association. 

The board of trustees of the Female Institute at Moul- 
ton reported that Brother C. G. Lynch was still in charge 
of that institution with fifty pupils. 

The death of Deacon Charles Gibson, a member of the 
executive board, was announced. Brother Gibson had 
been one of the working members of the association for 
many years. He had been chairman of the executive 
board for a long time, and was at one time moderator of 
the association. We give here the memorial tribute pre- 
pared by a committee appointed by the association and 
printed in the minutes of 1883. 

MEMORIAL TRIBUTE. 

(To the memory of the Hon. Charles Gibson.) 

At the annual session of the Muscle Shoals Baptist Association, held 
in October, 1883, the delegates from Enon and Moulton Churches, to- 
gether with the deacons of Enon Church, were appointed a committee 
to prepare a memorial tribute to the memory of our beloved brother, 
the Hon. Charles Gibson, deceased. The memory of Brother Gib- 
son is embalmed in the hearts of hundreds of dear friends, and it is 
thought appropriate to give in our minutes an expressive testimonial of 
the regard held for his Christian virtues on the part of this association. 

Brother Gibson was a native of Georgia. In early life he became a 
citizen of Alabama, and he was for nearly forty j^ears an active mem- 
ber of Enon Church, in Lawrence county. He was for many years an 
efficient and faithful deacon of that church. He was regularly a dele- 
gate to the association, and was prompt in attendance and earnest in 
duty. In 1877, he presided over this body with efficiency and dignity. 
He was long a member of our executive board, and he held that ap- 
pointment at the time of his death. His wise, conservative counsels, 
and his energy in business had a wholesome influence in the manage- 
ment of our missionary work. 

In civil life, as in religious, Brother Gibson was a man of decided 



BAPTIST ASSOCIATION. 115 

convictions, and was candid and fearless in expressing them. He occu- 
pied different official positions, and was faithful in all. He was at one 
time judge of probate of Lawrence county, and in 1875, ne was a mem- 
ber of the Constitutional Convention of the State. Conscientious and 
honest, despising hypocrisy, and with a strong intellect, not easily de- 
ceived or misled, his leading idea in morals was, to do right in all 
things; and we are pursuaded that few, if any, have surpassed him in 
this regard. 

Brother Gibson was judicious and habitual in his contributions for re- 
ligious objects, he was lenient toward debtors, and was ever mindful of 
his duty to the widow and the orphan. He was not ashamed of the gos- 
pel of Christ. His habits of life were pure ; he was always ready to 
speak a word for his Divine Master, and his earnest, pathetic voice was 
often heard in prayer in our public assemblies. In the endearing rela- 
tions of husband and father, his example and his counsels are his best 
encomium. 

Brother Gibson's residence for a number of years was at Moulton, 
where, at the age of 81 years, 2 months, and 1 day, he died, on the 16th 
day of May, 1883, and where his widow, our honored sister Phoebe 
Gibson, still resides. In harmony with the "Tribute of Respect," 
adopted by his church, we may truly say, that not only has that 
church sustained a great loss, but our entire community will feel that 
by his departure they are deprived of a worthv citizen, a safe counsel- 
lor, and a tried friend. 

" Servant of God, well done . 
Rest from thy loved employ ; 
The battle fought, the victory won ; 
Enter thy Master's joy." 

J. W. KEYS. 
Senior Deacon of Enon Church, and Chairman of the Committee, on behalf of 
the Committee. 

The board of ministerial education reported that it had 
received $90.40 and had paid out for the support of 
I Brother John Speer, a ministerial student at Mountain 
View High School, $79.50. It recommended the associa- 
tion to aid Brother Jos. E. Herring, a ministerial student 
at Howard College, which was done. The old board was 
reappointed. Pledges and collections were taken for min- 
isterial education for the next year, amounting to $86.10. 
The total amount received for missions for the past 



Il6 HISTORY OF MUSCLE SHOALS 

year was $641.85 ; amount paid out, $544. This 
money was divided between the different boards: $100 
to foreign mission, $100 to home missions, $100 to State 
missions, $25 to colportage fund and the remainder to 
associational missions. Brothers Adams and Speer were 
the missionaries for the past year. Brother Adams was 
employed for eleven months and Brother Speer two 
months. Their consolidated reports give 170 sermons 
preached ; baptisms, twenty-six; three Sabbath Schools 
organized ; Baptist books sold, $50. The pledges and 
cash obtained for missions for the next year were $828.75. 
It was resolved that the association place itself in such 
connection with the State mission board, as to be able to 
secure missionary pastors for those churches or places 
which may be termed centers of influence, and that an 
effort be made to increase our contributions to missions, 
so as to be able to devote one half to the sustenance of 
these centers. A new executive board was appointed 
consisting of Brothers O. D. Gibson, W. D. McDaniel, 
T. W. Lynch, P. J. Hutchinson, Mat. Lyon, Wm. Irwin 
and C. G. Lynch. They were instructed to take the 
management of the missionary work of the association 
and co-operate with the State mission board. Brother T. 
W. Lynch was appointed treasurer. Ten dollars were 
contributed to sister Verser, widow of M. A. Verser, 
deceased. Total membership reported, 3184; baptisms, 
141. Total funds reported by the finance committee, as 
being received for all purposes, $897.20, of this $73 was 
for minutes and clerk's fee; Sunday Schools reported, 
twelve. There was no report at this meeting on state of 
religion. The small number of baptisms indicated that 
the churches had not enjoyed much of a revival spirit. 
The spirit of benevolence seemed to be good from the 
contributions reported. 



BAPTIST ASSOCIATION. II7 

The sixty-fifth session was held with the Hillsboro 
Church, Lawrence county, commencing Friday before the 
first Lord's Day, in October, 1884. The introductory 
sermon was preached by Elder W. B. Carter. Elder W. 
B. Carter was moderator and Jos. Shackelford, clerk. 
Thirty-eight churches were represented. Two new 
churches were received, viz: Danville, in Morgan county, 
and Zion in Lawrence county. The following corre- 
spondents from sister associations were received : G. W. 
Crisco, from Mt. Carmel, Elders W. O. Bailey, J. T. Mc- 
Candless and Brother W. W. Pearson, from Liberty 
Association. The board of trustees of the Female Insti- 
tute at Moulton reported the school still 'in charge of 
Brother C. G. Lynch with sixty pupils, and the prospect 
more flattering than for a number of years. 

The treasurer's report showed that $873.10 had been 
received for missions, and $500 paid out, leaving over 
$300 in the treasury. This was unprecedented. The 
board of ministerial education reported $111.15 received, 
and $85.30 paid out for the support of Brother John 
Speer. These reports indicated a better financial condi- 
tion than the association had ever been in before. For 
the next year, $187 was pledged for ministerial education, 
and $803.35 f° r missions. 

The missionaries employed for the past year, were 
Brothers M. Lyon, J. I. Stockton, T. J. Weaver and John 
Speer. Brother Lyon reported, engaged one half of his 
time for six months, preached seventy sermons. Brother 
Stockton reported, engaged eleven months, serving two 
churches besides, preached 122 sermons, baptized two, 
organized one Sabbath School. Brother Weaver reported 
engaged five and two-thirds months, preached 139 ser- 
mons, baptized five, ordained two deacons, organized one 
Sabbath School. Brother Speer reported employed two 



Il8 HISTORY OF MUSCLE SHOALS 

months, preached forty sermons, baptized six. Brother 
J. Gunn also labored as an evangelist among the churches 
two and one-half months. The old executive board and 
treasurer were continued, with the addition of two mem- 
bers, Brothers L. M. Wear and John Moore. The old 
board of ministerial education was reappointed. The 
association took high ground on the subject of temper- 
ance — in advance to some extent, of what it had ever 
done before. It recommended the churches to disapprove 
of their members using intoxicating liquors as a beverage, 
and that they do not hold in fellowship any who sell 
liquor as a beverage either as owner or clerk, and pro- 
nounced as wrong the signing of recommendations of 
liquor sellers. At this meeting a resolution was 
adopted to raise a colportage fund of $100, to be called 
the Charles Gibson fund. Money was directed to be 
appropriated to this fund out of the general fund. But 
it seems that the executive board and treasurer never 
understood the resolution. At any rate they never 
carried out the resolution. It is to be regretted very 
much that this was never done. Such a fund can be 
made productive of a great deal of good in the circulating 
of good religious literature among the people. The 
finance committee reported $1229.70 sent up for all pur- 
poses. The association ordered that $100 each should be 
paid to the Foreign, Home and State mission boards out 
of funds raised for the next year. 

Bethlehem Church was granted a letter of dismission. 
The report of the committee on state of religion showed 
that the churches were in a prosperous condition. Total 
membership reported, 3327; baptisms, 260; ministers, 
twenty-six ; churches, forty-six. This was an interesting 
and profitable session. 



BAPTIST ASSOCIATION. II9 



CHAPTER X 

FROM 1885 TO I 

THE sixty-sixth session convened with the Moulton 
Church on Friday before the first Lord's Day, in Octo- 
ber, 1885. Elder R. T. Wear preached the introduc- 
tory sermon. Elder Mat. Lyon was moderator and Jos. 
Shackelford, clerk. Thirty-seven churches were repre- 
sented. Elder J. O. A. Pace was present as a correspond- 
ent from Big Bear Creek Association. The treasurer's 
report showed $1060.40 had been received for missionary 
purposes, and $1036 had been paid out; $791.65 were 
pledged and collected for the next year for missions. 
The following preamble and resolution, offered by Jos. 
Shackelford, was adopted : 

" Whereas, there exists within the bounds of the Muscle 
Shoals Association a number of villages, towns and coun- 
try places which are destitute of Baptist churches and 
Baptist preaching, or having very weak churches ; and, 
whereas, these places are centers of trade, population, 
talent, education and influence, therefore, be it resolved, 
that it is the sense of this body, that these places should 
be occupied by Baptists, and that a good part of our mis- 
sion money should be expended in preaching to the peo- 
ple, where the people live, and therefore can assemble for 
worship and Sunday School." 

The association had been spending a good deal of 
money in paying missionaries to ride over the country 
and preach, neglecting to a very great extent those places 



120 HISTORY OF MUSCLE SHOALS 

that were centers of population where there were no Bap- 
tist churches, or very weak ones. The object of this reso- 
lution was to bring about a change in our plan of opera- 
tions. It effected this to some extent, but not to the 
extent that was desirable. Since then, the towns within 
our bounds, some of them,' have grown to be cities, we 
need Baptist preaching in them more than ever. The 
association should cultivate these places, help the feeble 
churches, and send ministers to those that have no Bap- 
tist church. 

Elder John Speer, missionary, reported, engaged seven 
and two-thirds months, preached ninety-four sermons, 
baptized fifteen, organized four Sabbath Schools and one 
church. Elder Mat. Lyon reported, employed eight 
months, preached eighty-two sermons, baptized six per- 
sons. Elder S. R. C. Adams reported, engaged eight 
months, preached 195 sermons, baptized twenty-seven. 
The board of ministerial education reported that $140.70 
had been collected, and $132.28 had been paid out, of 
which amount $40.28 had been paid to Brother Jos. E. 
Herring, a ministerial student at Howard College, Mar- 
ion, Alabama, and the remainder to Brother W. T. Cobbs, 
a ministerial student at Mountain View High School; 
$171 was pledged for ministerial education, and the same 
board continued. 

The death of Elder J. C. Roberts, former clerk of the 
association was announced. The association spent thirty 
minutes in memorial services in memory of Brother Rob- 
erts, and adopted suitable resolutions concerning his 
death, which we give in another place in the sketch of his 
life. 

The committee on state of religion reported that a 
goodly number of churches had reported revivals during 
the year, and the churches generally were in good spirit- 



BAPTIST ASSOCIATION. 121 

ual condition. There was raised for Sister Roberts, widow 
of Brother J. C. Roberts, $18.45. The finance committee 
reported $775.65 sent up by the churches for missions 
and education. The association appropriated $100 to aid 
Hartsell Church. It had previously aided Decatur 
Church for two years, by an appropriation of a hundred 
dollars each year. This was timely help. Those churches 
have, since that time, been paying back to the association 
in their contributions to missions, more than they re- 
ceived. Fifty dollars was appropriated to each of the 
boards of the Southern Baptist Convention, Home and 
Foreign, and fifty dollars to the State Mission board. 
Forty churches were in union. Total membership, 3027; 
baptisms, 191. The board of trustees of the Female In- 
stitute at Moulton reported that Brother C. G. Lynch 
still had charge of the institution, and was " conducting a 
school for boys and girls." 

Jos. Shackelford offered the following resolutions, which 
were adopted : " Resolved, that the trustees of the Bap- 
tist Female Institute at Moulton be instructed to take in- 
to consideraton the question whether the institute shall 
be made a school for boys and girls, or whether it shall be 
taught as a female school. And, if, in their judgment, it 
will be best to have it as a mixed school for boys and 
girls, they are authorized to have the charter changed to 
that effect. " 

"Resolved, further, that the trustees be instructed, that 
whether the school be taught as a mixed school or a 
female school, they shall elect the teachers of the same, 
and shall see that the building is kept in good repair/' 

There had been some neglect upon the part of the asso- 
ciation in appointing trustees for the institute, and a reso- 
lution was passed to appoint all the trustees, twelve in num- 
ber, in classes of four each, which was done as follows : for 



122 HISTORY OF MUSCLE SHOALS 

one year, W. D. McDaniel, W. T. Print, W. D. Irwin, S. 
R. C. Adams. Time expires in 1886. For two years, H. 

B. Irwin, T. W. Lynch, R. T. Wear and John C. Orr. 
Time expires in 1887. For three years, M. Lyon, T. 
Jones, J. S. Gibson and N. G. Dillashaw. Time expires 
in 1888. The old executive board and the treasurer were 
reappointed. 

The sixty-seventh session convened with the Hartsell 
Church on Friday before the first Lord's Day, in October, 
1886. Elder J. R. Nesmith preached the introductory 
sermon. Elder J. Gunn was moderator and Jos. Shackel- 
ford, clerk. Thirty-five churches were represented. One 
new church was received, viz : Antioch, Colbert county. 
Elder W. B. Crumpton, corresponding secretary of the 
State mission board, and J. W. Trotter, of Sulphur 
Springs Association; W. W. Pearson, Perry Henderson, 
of Liberty Association ; G. W. Crisco, of Mt. Carmel As- 
sociation ; Elder P. M. Musgrove, of Cullman Association ; 
G. T. Green, of Canaan Association ; and Maj. J. G. Har- 
ris, editor of the Alabama Baptist, were present as visitors 
and were invited to seats ; $814.55 were pledged and part 
paid, for missions for the next year, and $193.05 for minis- 
terial education. 

The report of the board of ministerial education showed 
that Brother W. T. Cobbs had been continued at the Moun- 
tain View High School, and $104.31 had been collected 
and paid for his support. The board was continued 
except that Dr. J. E. Smith and Professor H. C. Gilbert 
and W. H. Burt were appointed in the places of Brothers 

C. G. Lynch and Jourdan White and J. I. Stockton. 
The following resolution was adopted as a standing 

rule of the association : 

" Resolved, that the executive board be authorized in 
case of necessity, from epidemics or other sufficient cause 



BAPTIST ASSOCIATION. 1 23 

to change the time and place or both of holding the 
session of the association, and also to supply all va- 
cancies in annual appointments for preaching, and to 
substitute other appointees when in their judgment 
the interest of the cause of Christ may demand such 
change." 

Quarterly collections and the envelope system were 
recommended to the churches. The executive board 
was also instructed to hold quarterly meetings at different 
churches in the association. Total abstinence from intoxi- 
cating drinks was recommended, and pastors were 
requested to preach on the subject of temperance at 
least once within the next three months. To the Foreign, 
Home and State mission boards, $50 each was appro- 
priated. The finance committee reported $769.56 as paid 
in for all purposes, $10.55 °f this was for Sister Verser. 
Brother J. I. Stockton, missionary, reported, engaged for 
three weeks in each of the past nine months, preached 136 
sermons, fourteen baptized in connection with his labors. 
Brother M. Lyon, missionary, reported, employed for 
one half of his time, occupied 124 days, preached sixty- 
eight sermons, baptized four, sold $16.92 worth of relig- 
ious books. Brother John Speer, missionary, reported, 
preached 127 sermons, held six protracted meetings, bap- 
tized seven. The old executive board was continued, 
and T. W. Lynch as treasurer. Brothers W. D. McDan- 
iel, W. T. Pruit, W. D. Irwin and S. R. C. Adams were 
elected members of the board of trustees of the institute 
at Moulton for three years, time expires in 1889. There 
was no report on state of religion. A committee was 
appointed but did not report, cause not given. Total 
membership, 3044; baptisms, 201 ; forty churches, and 
twenty-nine ordained ministers. Only nineteen churches 
reported Sabbath Schools, with 467 teachers and pupils. 



124 HISTORY OF MUSCLE SHOALS 

The sixty-eighth session was held with the Town 
Creek Church, Lawrence county, commencing Friday 
before the first Lord's Day, in October, 1887. Elder 
Jos. Shackelford preached the introductory sermon. J. 
Gunn was moderator and Jos. Shackelford, clerk. Thirty- 
four churches were represented. Elder R. T. Wear, pas- 
tor of Town Creek Church, made an address of welcome, 
which was responded to by the moderator. Six new 
churches were received, viz : Falkville, Somerville, in 
Morgan county; Mt. Stanley and Mt. Hope, in Lawrence 
county ; Tharp's Spring and Sheffield, in Colbert county. 
A letter was presented from a body calling itself "Antioch 
Church/' in Morgan county. In the letter it was stated 
that they were " so-called excluded members " from Mt. 
Pisgah Church. A committee was appointed to look 
into the matter, and report whether the body calling 
itself Antioch Church could be received. The committee 
after examination, finding that the members repre- 
senting themselves as Antioch Church had been excluded 
from Mt. Pisgah Church, a church in union with the 
association, reported against receiving said organization 
into the association. The report of the committee was 
adopted. Pledges and collections were taken up for mis- 
sions for the next year, amounting to $716.75. 

Elder Mat. Lyon, missionary, reported, labored eighty- 
six days, preached forty sermons, sold thirteen colportage 
books. Elder John Speer reported, employed for eight 
months, preached fifty-four sermons, delivered twenty- 
two exhortations, assisted in organizing two churches. 
Elder T. J. Weaver, reported, that he had devoted most 
of his time (seven and one-half months — one half of his 
time) to Somerville, Falksville and Poteet's school house ; 
organized a church at Somerville and at Falkville, ninety- 
five conversions and ninety additions to the churches in 



BAPTIST ASSOCIATION. 1 25 

meetings attended by him. Raised for church building 
and repairs, $400; raised for missions, $15. 

Brother A. J. Harris of Nashville, Tennessee, form- 
erly a member of this association, and chairman of its 
executive board, being present, addressed the association, 
by request, in the Sunday School meeting on Sabbath 
morning, in a warm and earnest speech. It gave pleasure 
to the brethren to greet one whom they loved and 
esteemed so highly for his work's sake. 

The report of the board of ministerial education showed 
that $100.26 had been received, and paid out for the 
support of Brothers W. T. Cobbs and John Speer, minis- 
terial students at Mountain View High School. For the 
next year $159 was paid and pledged for ministerial 
education. A new k board was appointed and located at 
Moulton, consisting of Brothers J. Gunn, T. W. Lynch, 
Wm. Irwin, Thos. Hutchinson, Jourdan White, J. G. 
Grr and J. W. Hargrove. 

The death of Elder S. M. Steenson and also of Elder 
Wm. Hightower was announced, and suitable mention 
was made of the same in the minutes, and business was 
suspended for a short time, and the hymn, " How firm a 
foundation ye saints of the Lord," etc., was sung. The old 
executive board and treasurer were reappointed. The 
committee on documents reported that a majority of the 
churches had received additions by baptism, but there 
was a decrease in the number of Sunday Schools and a 
decrease in the pledges for missions. 

The committee on state of religion reported that our 
religious state is on the decrease in some parts, while in 
other parts it is advancing. The Alabama Baptist under 
the management of Shackelford and Hare was recom- 
mended to the patronage of the membership. The 
finance committee reported total amount received for all 



126 HISTORY OF MUSCLE SHOALS 

purposes, $555-20. This was a considerable decline from 
last year. Total churches in union, forty-four ; baptisms, 
191 ; total membership, 3196; ordained ministers, twenty- 
seven ; total contributions for all purposes, $773.25. 
There is some discrepancy between this and the amount 
reported by the finance committee. This arises from the 
fact, that some churches reported in their letters amounts 
contributed through the year for benevolent purposes, 
that were not reported to the finance committee. The 
following amounts were reported — this, however, is only 
from a few churches: church expenses, $431 (this is 
for repairs, sextons and lights and fuel) ; value of church 
property, $10650; pastor's salaries, $1140.75. 

The sixty-ninth session of the association was held with 
the Russellville Church, commencing Friday before the 
first Lord's Day, in November, 1888. The change in the 
time of meeting was owing to the fact, that yellow fever 
was prevailing at Decatur, during the fall of the year, 
commencing in September, and was still prevailing. 
There was great excitement all over the country — much 
greater than in 1878. And every town and county and 
village was quarantined. It was difficult for anyone to 
travel. The executive board postponed the time of 
meeting one month. The result was that there was not 
a very large representation, though much larger than we 
expected. Thirty-four churches were represented. The 
introductory sermon was preached by Elder J. Gunn. 
He was also the moderator and Jos. Shackelford, clerk. 
The following correspondents and visiting brethren were 
present : Elder W. A. Agee, from Big Bear Creek Associ- 
ation, Elder John H. Pool, from North River Association, 
Elder J. B. Huckabee, from New River Association, 
Elder John P. Shaffer, agent for Howard college, Elder 
C. W. Hare, editor of the Alabama Baptist, Elder B. F. 



BAFTIST ASSOCIATION. \2J 

Riley, D. D., president of the Howard college and Elder 
J. W. Stewart, of Birmingham. Elder D. W. Gwin, D. D., 
of Decatur, was elected a delegate of the Southern Bap- 
tist convention to convene at Memphis, May, 1889. The 
board of trustees of the institute at Moulton reported, 
that Professor C. G. Lynch had charge of the school, 
assisted by Miss Vallie Williams, now called the " Male 
and Female Institute, " according to an act of the legisla- 
ture changing the name. More than sixty pupils were in 
attendance. Professor Howerton had been the principal 
previous to this for one year. 

Prof. C. G. Lynch offered an amendment to the consti- 
tution of the association so as to make the members of 
the executive board members of the association during 
their term of office. It was laid over until the next meet- 
ing ; $30.60 was raised for Howard College. The board 
of ministerial education reported $85.10 received, and 
$79.20 paid out for the support of Brother H. J. Hal- 
broks, a ministerial student attending school at Hartsell, 
and a balance due Brothers Cobbs and Speer. Pledges 
and collections were taken for ministerial education, 
amounting to $121.30. The treasurer's report showed 
$586.90 had been received for missions, and $515.05 had 
been paid out; $776.50 was pledged for missions for the 
next year. The missionaries reported as follows: T. J. 
Weaver, employed for one-half his time, witnessed sixty- 
five conversions, had been in nine protracted meetings. 
Elder John Speer preached thirty sermons, gave one- 
fourth of his time, Saturday and Sunday preaching 
at Leighton and Town Creek, afterwards, in April, 
his work was transferred to New Decatur. Elder Mat. 
Lyon, employed to preach two Sundays in each month, 
from April to the first of October, preached twenty-two 
times. 



128 HISTORY OF MUSCLE SHOALS 

Elder W. B. Carter, employed by the board to look 
after some churches in the Tennessee Valley did so, and 
reported the necessity of having some good men in that 
field. 

The plan of missionary work had been somewhat 
changed, and the board, acting upon the recommendation 
of the association, was endeavoring to supply certain cen- 
tral points, instead of having their missionaries riding all 
over the country, and visiting a place not more than two 
or three times during the year. The work done by the 
missionaries had been much more effective under this 
plan, and it is to be hoped that it will be continued until 
every destitute locality is supplied with the gospel. A 
collection was taken up on Sabbath for the Decatur suf- 
ferers, amounting to fifty-three dollars. The old execu- 
tive board w r as appointed with the exception that Brothers 
Wm. East and N. G. Dilleshaw were appointed in the 
places of Brothers Moore and Wear, and Brother A. W. 
Bailey was added to the board. The board was instructed 
to pay seventy-five dollars each to the Foreign and 
Home mission boards, and $150 to the State mission 
board. The finance committee reported $745.15 received ; 
total membership reported, 2986. This falling off is due 
to the fact that ten churches were not represented, and 
there was no report from them, besides some of the 
churches had been dropping names from their rolls ; bap- 
tisms, 147. 

CHURCH INDEPENDENCE AND ASSOCIATIONAL 
AUTHORITY. 

The following resolutions were offered by Elder Jos. 
Shackelford and unanimously adopted. The object of 
these resolutions was to place before the churches the 
opinion of the association upon certain matters that were 



BAPTIST ASSOCIATION. 1 29 

agitating some of the churches. Churches in certain por- 
tions of the associations were being troubled on the 
question of church authority, and the authority of the 
association to interfere with the internal affairs of the 
churches. Divisions were imminent. It was thought 
proper that the association should clearly set forth the 
true Baptist doctrine upon this subject. The same 
sentiments had been expressed before by the associa- 
tion, but as very few had the old minutes, the great 
mass of the membership were ignorant of the usages 
and customs of our fathers. Again, a great many Bap- 
tists, who were familiar with the workings of the church 
government among our Methodist and Presbyterian breth- 
ren, had the idea that a Baptist association was a kind of 
ecclesiastical court to which appeals could be carried from 
the action of the churches, and that church action could 
be annulled by the association. Some, indeed, were so 
ignorant, even among our own people, as to think the 
association was a kind of Methodist conference that sent 
ministers to the different churches. These, as a matter of 
course, were very few and had not been Baptists long. 
To inform our own people as to our ideas of church gov- 
ernment and associational authority was the object of 
these resolutions. We think they are in full accord with 
the Baptist idea from the earliest recorded opinion of 
our Baptist fathers down to the present time. 

RESOLUTIONS. 

Resolved, that it is the sense of this association that each church has 
the right to control its own affairs in its own way, according to the 
scriptures, and that in all matters of discipline, the churches have the 
sole authority to act, and their action is final. 

Resolved 2, that this association is only an advisory body, and 
claims no authority to interfere with the internal affairs of the churches, 
or to exercise any control over them in the management of their inter- 



130 HISTORY OF MUSCLE SHOALS 

nal affairs, except in matters where they depart from the faith; and 
that this association reserves the right to withdraw fellowship from 
any church that departs from the faith, or from the established usages 
and practices of our denomination. 

Resolved 3, that it is the opinion of this association that it is unbap- 
tistic for churches or ministers to recognize as Baptist churches, 
those bodies who are excluded members of Baptist churches, be- 
lieving that such recognition is destructive to all church government. 

Resolved 4, that it is the judgment of this association that when one 
church has a matter of grievance against another church of this associ- 
ation, it is the duty of the aggrieved church to state to the offending 
church the matter of grievance and ask for redress. If that church will 
not hear or right the wrong, then to ask other churches to assist in recon- 
ciling the matter, and if this does not avail, then the matter can be 
brought before the association for settlement of the question as to 
which of those two churches, if either, the association will retain in her 
fellowship. In this, however, we, as an association, do not assume or 
claim to be a court of appeals for the churches, but simply to settle a 
matter of fellowship between constituent members upon gospel prin- 
ciples. 

Value of church property as reported, $15100; church 
expenses for building and repairs, $2350; pastor's sala- 
ries, $[335 ; only twelve churches reported. The commit- 
tee on state of religion reported that the church letters 
showed that a majority of the churches had experienced 
revivals. 



BAPTIST ASSOCIATION. I3 1 



CHAPTER XL 

FROM 1889 TO 189O. 

THE seventieth session was held with the church at Dan- 
ville, commencing on Friday before the first Lord's Day, 
in October, 1889. Forty-four churches were represented. 
The introductory sermon was preached by Elder R. T. 
Wear. Elder J. Gunn was moderator and Jos. Shackel- 
ford, clerk. Three new churches were received, viz : New 
Prospect and Leighton, in Lawrence county, and Valher- 
mosa Springs, in Morgan county. Elder D. I. Purser, 
financial agent for Howard College, was present in the in- 
terest of that institution. A query was presented from 
Lebanon Church to the following effect : " What should 
a church do with one of its members, who was an or- 
dained minister, and who was acting as pastor to a body 
which claimed to be a Baptist church, which body was 
composed of excluded members from Mt. Pisgah Church, 
a member of this association, and which body the associ- 
ation had refused to receive? " This was the so-called 
Antioch Church, heretofore referred to. The association 
appointed a committee to answer the query. That commit- 
tee reported the following, which was adopted : " We, your 
committee appointed to answer the query propounded 
from Lebanon Church, in reference to Brother J. N. 
Thjmpson pastoring the Antioch church, so-called, and 
administering the communion and receiving members 
into the fellowship of said so-called church, which body is 
composed principally of excluded members from Mt. Pis- 



132 HISTORY OF MUSCLE SHOALS 

gah Church, and he, Thompson, holds his membership in 
Lebanon Church, beg leave to submit the following as 
our report : We think it a matter entirely of church dis- 
cipline with Lebanon Church, and if Lebanon Church is 
not fully pursuaded in her own mind as to the proper course 
to pursue, we would suggest and advise Lebanon Church 
to solicit the aid of two or three of her neighboring sister 
churches and confer with them, remembering that in the 
multitude of counsel there is safety, and therefore wisdom. 
We would refer Lebanon Church to the resolutions 
offered by Elder Josephus Shackelford, on page 8 of the 
minutes of the association of last year, which cover all 
the ground, and which were unanimously adopted by the 
association. " 

Respectfully submitted, 
Signed by O. D. Gibson, T. R. Bragg, J. S. Gibson, 

Committee. 

Elder Jos. Shackelford was appointed a delegate to the 
Southern Baptist Convention to convene at Fort Worth, 
Texas, in May, 1890. Prof. C. G. Lynch was reported by 
the trustees as being in charge of the institute at Moulton, 
with sixty-seven pupils. H. J. Remington, J. N. Bragg 
and J. M. Sandlin were appointed trustees for the term 
ending 1892. 

The board of ministerial education reported $92.60 re- 
ceived for ministerial education, and $1 10 paid out for the 
support of Brother H. J. Halbrooks, at Hartsell High 
School, $192.82 was pledged and part paid for ministerial 
education for the next year. The board was continued. 

Elder D. I. Purser addressed the association on the 
subject of education, and was permitted to take subscrip- 
tions to aid in the erection of the main building of How- 
ard College, at East Lake. He secured $1025 in cash 
notes and land. The report on education, read by Prof. 



BAPTIST ASSOCIATION. 1 33 

J. C. Tidwell, urged on the denomination the support of 
the Judson Female Institute at Marion and Howard Col- 
lege, and the building up of schools of high order, both 
male and female, within the bounds of the association. 

There was $722.02 collected and pledged for missions 
for the next year. The executive board and treasurer 
were reappointed and Brothers A. L. Moody and D. A. 
Burleson were added to the board, making it consist of 
eleven members. 

The missionaries reported as follows: Elder T. J. 
Weaver, preached at Valhermosa Springs, organized one 
church, seventy-nine additions to churches where he 
labored, preached fifty-four days in succession in pro- 
tracted meetings. Elder M. Lyon, employed one-fourth 
of his time, commencing from April, occupied forty-one 
days, preached thirty sermons, attended three protracted 
meetings, assisted in ordaining one minister. Elder J. B. 
Huckabee, employed three-fourths of his time, commenc- 
ing January 1, 1889, preached 107 sermons, besides Sab- 
bath School talks, baptized sixteen, organized two Sab- 
bath Schools and two prayer meetings, constituted one 
church. In giving the reports of missionaries, we have 
not given all that they generally reported to the associa- 
tion, such as miles traveled, family visits made, etc., be- 
cause we thought this unnecessary. 

The executive board reported that it had sent to 
Brother Crumpton, secretary of the State Mission board, 
$215.95, balance of $300 unpaid, which the association 
ordered to be paid to the Home, Foreign and State mis- 
sion boards. 

Brother Huckabee had been employed at a salary of 
$250, Brother Lyon at a salary of $100, and Brother 
Weaver at a salary of $100. All these brethren had done 
good work. The treasurer reported $863 received for 



134 HISTORY OF MUSCLE SHOALS 

missions, and $791.35 paid out, leaving a balance on hand 
of $71.65. 

The amendment proposed at the last session of the 
association, making the members of the executive board 
members of the association during their term of office, 
was adopted and became a part of the constitution. 
The committee on documents reported that " the letters 
of the churches show our association to be in a prosper- 
ous condition. Pastors and members have been at work 
for the Master." The committee on state of religion 
reported that most of the churches had been greatly 
revived. The report on Sabbath Schools made by 
Brother Lyon is so full of truth and sound sense that we 
wish to preserve it, hence we give it entire. 

SUNDAY SCHOOLS. 

1 

Your committee on Sunday Schools report, that probably about one 

half of the churches of this association maintain Sunday Schools dur- 
ing the pleasant weather of the year, and that about one half of these 
schools keep up their exercises during the winter months, so far as 
practicable. A number of the Sunday Schools within our limits are 
such as are termed "union" schools, using literature denominated non- 
sectarian. Our Savior said: "He that is not with me, is against me," 
and applying this divine principle to Sunday School work, it results 
that such training as is not for Baptist doctrines is against them; and 
therefore, the work of "union" Sunday School teaching, which ignores 
every scripture doctrine held by Baptists and not held by others, is against 
those scripture doctrines, and the churches which hold them, and is in- 
disputably sectarian. This policy of "union" teaching without which such 
teaching could have no existence indirectly, but specially and effect- 
ually, favors the doctrinal views of every sect, except that sect which, 
in the days of the Apostle Paul, we learn was "everywhere spoken 
against." Acts 28:22. The obvious failure of the "union" system, as 
to the sufficient teaching of the truths of the Bible, even in the estima- 
tion of those sects that uphold such schools, is plainly intimated by 
their organizing each its own sectarian Sunday Schools whenever they 
can be successfully carried on. Your committee would earnestly urge 



BAPTIST ASSOCIATION. 135 

upon Baptists the advantage and the duty of maintaining their own 
separate Sunday Schools, and of using their own peculiar Baptist liter- 
ature. "Train up a child in the way he should go,'' and he will probably 
become a Baptist; train up a child not in the way he should go, and 
he will almost certainly follow some wrong way and be something not 
a Baptist. Abraham commanded "his children and his household 
after him," that they keep "the way of the Lord" (Gen. 18:19), an d his 
descendants profited by his example. But an objector may say: We 
have not enough children of Baptists in our neighborhood for a sepa- 
rate Sunday School. We suggest that if parents and some other 
grown persons of the family should add themselves to the children, as 
Moses commanded parents to do daily (Deut. 6:7), the number might be 
quite sufficient to be interesting, and much good might be mutually im- 
parted and received. We would further suggest that such a regular 
attendance at the Sunday School might probably result in causing the 
church itself to meet twice a month or every Sunday, instead of once 
a month, and this would greatly benefit the Sunday School. If it 
should be thought a waste of time to meet so often without a preacher, 
we would venture another suggestion, that no church ever yet really 
needed and deserved a preacher, and prayed to the Lord with all the 
heart for one, but that their prayer was answered; and also, that they 
found that they could support that preacher, even if, like the churches 
of Macedonia, they made "the abundance of their joy and their deep 
poverty," to abound "unto the riches of their liberality." (2 Cor. 8:2). 

Respectfully s'ubmitted, 

/ Mat. Lyon, Chairman. 

The executive board was authorized to divide the 
money on hand among the different mission boards, For- 
eign, Home, State and Associational, according to their 
best judgment. The finance committee reported total 
amount of cash and vouchers received for missions, 
$624.45; education, $70.60: minute fund, $39.90; col- 
lections on Sabbath, $19.17; total for all purposes, 
$754.12 ; total membership reported, 3103 ; baptisms, 142 ; 
churches in the union, forty-eight ; ordained ministers, 
thirty-two; value of church property. $15850; Sunday 
Schools reported, fourteen ; pupils, 411. This we are sat- 
isfied is not a fair representation of the Sunday Schools. 



I36 HISTORY OF MUSCLE SHOALS 

It is very difficult to get clerks of churches to report the 
Sunday Schools in their churches. 

The seventy-first session was held with Falkville 
Church, Morgan county, commencing Friday before the 
first Sabbath, in October, 1890. Elder W. T. Cobbs 
preached the introductory sermon. Thirty-eight churches 
were represented by delegates, and seven by letter, total 
forty-five. Elder J. Gunn was elected moderator and Jos. 
Shackelford, clerk. Six new churches were received, viz : 
Mt. Nebo, Franklin county; 1st Baptist Church, in New 
Decatur; Cave Spring and Shady Grove, in Morgan 
county ; Furnace Hill, in Sheffield ; and New Salem, in 
Morgan county, from Mt. Carmel Association. The fol- 
lowing visiting brethren were present and invited to seats. 
Elders W. B. Crumpton, corresponding secretary of State 
Mission Board ; B. F. Riley, president of Howard College, 
at East Lake; P. M. Musgrove and C. B. Wilhite, of 
Cullman Association; J. A. Chunn, J. R. Nesmith, L. D. 
Bass, of Liberty Association ; and W. B. Carter, of Harris 
Association. In the reception of Furnace Hill Church, 
objection was raised to receiving it because it had no 
delegates present but only a letter. The moderator de- 
cided that if there was one vote against receiving it, it 
could not be received. Elder Mat Lyon appealed from 
the decision of the moderator. The question was then 
taken on sustaining the decision of the moderator, and 
the association voted against sustaining that decision. So 
the church was received without a delegate. It was not 
a matter of fellowship at all, but simply of policy, whether 
the association should receive a church into its member- 
ship simply upon its letter without a delegate. It had 
been done before, in the case of the Sheffield Church. 
We doubt, however, the propriety of such action. In ex- 
treme cases, it may be done. 



BAPTIST ASSOCIATION. I 37 

The board of trustees of the Institute at Moulten, 
reported, that they had rented the school building to Pro- 
fessor Garrett who had a school of sixty-two pupils. The 
report on education brought the school matter before the 
association, in a suggestion to dispose of the school prop- 
erty at Moulton, if a denominational school could not be 
sustained there. It seemed that Professor Lynch had 
resigned as principal of the school, and the trustees 
had not secured a Baptist to take charge of the school, 
but had rented the building out to a Methodist brother. 
After some discussion and explanations on the part of 
the trustees, the following resolution offered by Brother 
A. L. Moody was adopted : 

" Resolved, that this association do not now sell the 
Baptist Male and Female Institution at Moulton, Ala- 
bama, but that the board of trustees thereof be author- 
ized to rent it to any person or persons, whose business is 
not antagonistic to religion, in the best manner, which will 
be most remunerative, until further ordered by this associ- 
ation." This resolution was very unfortunately worded, 
under it the trustees would have authority to rent it for a 
cotton factory, or any other manufacturing establishment, 
except one that is antagonistic to religion. It was not so 
intended, we know, and we are confident that the board 
of trustees will not rent it, except for educational pur- 
poses, yet the resolution should have been more explicit. 

The report on temperance, read by Brother D. A. 
Burleson, was a strong document, and censured those Chris- 
tian ministers and members of churches who vote on the 
side of whiskey. The reports of the missionaries showed a 
good deal of work done. We give a synopsis of their 
work: T. J. Weaver preached at Valhermosa Springs 
and Friendship Churches, salary, $125. J. B. Huckabee, 
missionary in the first district, sermons preached, 136; 



1 38 HISTORY OF MUSCLE SHOALS 

addresses, twenty-five ; baptized, eleven ; collected $29.47 
for missions; supplied Mission Grove, Mt. Stanley and 
some other points ; salary, $300. T. R. Bragg supplied 
Speak's school house with preaching once a month, 
reported outlook good, salary, $50. J. D. McClanahan 
supplied two appointments, Cave Spring and Poteet's 
school house ; churches organized at both places ; salary, 
about $50. Elder Speer preached to the church at 
New Decatur, which church was assisted by the execu- 
tive board. The treasurer reported $726.22 as received 
for missions and minutes; and $655.40 as paid out. 
Pledges and collections were taken for missions for 
the next year, amounting to $763.05. The amount re- 
ported as received for ministerial education was $68.57, 
and amount paid out to Brother H. J. Halbrooks, bene- 
ficiary, was $62.80 ; pledges were taken for ministerial 
education for the next year amounting to $128. 

Elder Riley, of Howard college, in speaking to the 
report on education, placed the claims of that institution 
before the brethren. On Sabbath Judge W. H. Simpson 
read the report on Sabbath Schools, in a Sabbath School 
mass meeting at nine a. m. and made a good speech on 
that subject. He was followed by Elders W. M. Black- 
welder, C. W. Hare and Brother Wm. East in some very 
earnest and instructive remarks. The services at the 
churches on Sabbath, were largely attended. The old 
executive and educational boards were reappointed, and 
Brother T. W. Lynch was reappointed treasurer of the 
association. H. B. Irwin, T. W. Lynch, N. G. Dilleshaw 
and Jourdan White were appointed trustees of the Bap- 
tist Male and Female Institute whose term will expire 
in 1893. A resolution was adopted recommending the 
Kind Words Series of Sunday School literature, to the 
churches and Sabbath Schools. 



BAPTIST ASSOCIATION. 139 

The committee on the state of religion reported, as 
follows : " We are grieved to note from the reports from 
the churches that so few of our churches have enjoyed 
revivals, but from the small amount of mission money 
sent to this association and lack of Sunday Schools in 
our churches, with the meager support given to the pas- 
tors, we are not surprised at the results, for our Savior said, 
" By their fruits ye shall know them/' and Paul says, 
" He that soweth sparingly shall also reap sparingly." 

The executive board was authorized to divide the 
mission funds on hand among the different boards— State, 
Home, Foreign and Associational— according to their 
best judgment. The report of the finance committee 
showed that $524.50 had been paid in for all purposes, in 
cash, with $265.62 vouchers. Showing a total of $781.12 
for all purposes. The total amounts reported by the 
churches, for missions, Sunday Schools, educational pur- 
poses, paid out during the year was $934.82 ; for pastor's 
salary, $3186.16; for repairs, fuel, the poor, etc., $2579; 
value of church property, reported, $25,750.50 ; total 
membership, 3338 ; baptisms, 171 ; ministers, 36 ; churches, 
S3- 

We have brought our history down to the present time 
1890, and have shown the progress of the association for 
seventy years. It has made progress, but not as much as 
it ought to have made— we ought to have 5000 members 
in our churches, instead of a little over 3000. We ought 
to do ten times as much for the advancement of Christ's 
cause as we are doing. The contributions of the mem- 
bers of this association for missions and education and all 
benevolent purposes, according to the report at the last 
association amounted to only $934.82, which is about 
twenty-eight cents each. We ought to be ashamed of, 
such a small contribution. We ought to average $1 each, 



140 CONSTITUTION. 

which would give us over $3000 to expend for missions 
and education. We ask every Baptist who reads this 
book to think seriously of his obligation to his blessed 
Master who gave His life for him. The Baptists of the 
Muscles Shoals Association should start out to make the 
year 1891 memorable for increased devotion and benevo- 
lence that when our next association shall convene, we 
may hear that our churches have all increased their offer- 
ings to more than double what they have been. God 
grant that it may be so. 



CONSTITUTION OF THE MUSCLE SHOALS 
ASSOCIATION. 

We, a part of the Baptist churches in the State of Alabama, having 
been thrown in the same section of country by the providence of God, 
are convinced of the necessity of a combination of churches to perpetu- 
ate a union among us; and to preserve and maintain a correspondence 
with each other, propose to maintain and keep the order and rules of 
an association of churches, according to the following plan: 

Article i. The association shall be composed of members chosen 
by the different churches in the union, who, on producing letters from 
their respective churches certifying their appointment, shall be entitled 
to seats, and also the members of the executive board shall be entitled 
to seats and to all the privileges of other members, during their term of 
office. 

Art. 2. The letters from the churches shall give the numbers bap- 
tized, received or dismissed by letter, excommunicated, and died dur- 
ing the associational year; also, the total number of communicants in 
the several churches, and whatever other information that may be of 
interest or desirable to the association. 

Art. 3. The members thus chosen and convened shall be known 
by the name of the Muscle Shoals Baptist Association, who shall have 
no power to interfere with the organization or government of the 
churches, but shall be considered merely an advisory council on ques- 
tions concerning organization and government. It is, however, agreed 
that the association shall have power to exclude any church or churches 



CONSTITUTION. 141 

from the union who shall hold doctrines not set forth in the declaration 
of faith. 

Art. 4. Every church in the union shall be entitled to three dele- 
gates. Should any church fail to represent herself, she shall state the 
cause in her letter to the next association. 

Art. 5. A church may be admitted into the union, who shall peti- 
tion by letter and delegates, if upon examination she is found orthodox 
and orderly, and the reception shall be manifested by the moderator 
giving the hand of fellowship. 

Art. 6. The association shall elect annually a moderator and clerk 
from her delegates. The moderator shall preside over her delibera- 
tions, preserve order, and see that the rules of order are faithfully ob- 
served, decide all questions of order without debate, subject to an ap- 
peal to the association by the request of any two members, give the 
casting vote when the association is equally divided. The clerk shall 
take correct minutes of the proceedings of the association, and 
superintend their publication and distribution among the churches. 

Art. 7. Any query or queries concerning the union, or state of the 
churches, that is sent to the association by a church, must be included 
in her letter. Such queries may be also presented by an individual 
delegate. In such case, upon motion made and seconded, such query 
or queries shall be answered as soon as an opportunity will per- 
mit. 

Art. 8. The association shall adopt that plan for raising an associ- 
ational fund to defray her expenses which she in her wisdom judges 
to be most successful and acceptable to the churches generally, which 
fund shall be deposited in the hands of the treasurer, who shall be ac- 
countable to the association for said fund of money, and shall pay it 
out as she directs. 

Art. 9. The association shall adopt the declaration of faith con- 
tained in the Baptist Church Manual by Rev. J. Newton Brown, pub- 
lished by the American Baptist Publication Society in Philadelphia, as 
her declaration of faith. 

Art. 10. All questions shall be decided by the vote of a ma- 
jority, except the case mentioned in another section of this consti- 
tution. 

Art. 11. The association shall select, annually, one of her ministers 
to preach the introductory sermon to, and a delegate to write the cir- 
cular letter for, the next session of the association. 

Art. 12. The minutes of the association shall be read, approved 
and signed by the moderator and clerk before the association 
rises. 



142 RULES OF DECORUM. 

Art. 13. No alteration of this constitution shall be made without 
an affirmative vote of two-thirds of the members present at an annual 
meeting, nor unless the same shall have been proposed at a previous 
annual meeting. 

RULES OF DECORUM. 

1. The association shall be opened and closed bv prayer. 

2. But one person shall speak at a time, and he shall rise and ad- 
dress the moderator, and he shall not proceed until his name is called 
by that officer. If more than one member shall rise to speak at the 
same time, the moderator shall determine who shall speak first. 

3. No member shall be interrupted while speaking, unless he depart 
from the subject under discussion, or use words of personal re- 
flection. 

4. Every motion, made and seconded, shall come under consider- 
ation of the association. A mover may not modify or withdraw his 
own motion, after discussion, if any member object, without a formal 
vote; nor may a mover accept an amendment to his proposition, of the 
discussion, without its being passed by vote, if any member object. A 
mover shall reduce his proposition to writing at the request of the 
moderator or any member. 

5. When a motion has been regularly announced by the moderator 
no other motion shall be received, except to amend, to substitute, or to 
lay upon the table definitely or indefinitely. But amotion for adjourn- 
ment shall always be in order, except when a member is speaking or 
the house voting. 

6. When a question has been taken up, after allowing time for the 
debate, the moderator shall put the question to the vote of the associ- 
ation, first in the affirmative, and then in the negative. Those voting 
in the affirmative shall say " aye," those in the negative, " nay." If the 
decision be doubtful, the members voting in the affirmative shall first 
rise and stand to be counted, then those in the negative. The de- 
cision thus made shall be immediately announced by the moder- 
ator. 

7. No member shall absent himself without permission from the 
moderator. 

8. No member shall speak more than twice upon the same subject 
without the consent of the moderator, unless it be to correct when 
misunderstood. 

9. The moderator shall be allowed to speak as other members, pro- 
vided he appoint some member to fill the chair while speaking. 



ARTICLES OF FAITH. 143 

10. These rules may be amended at any regular meeting of the as- 
sociation by the vote of two-thirds of the members present. 

ARTICLES OF FAITH. 

i. Of the Scriptures. — We believe that the Holy Bible was writ- 
ten by men divinely inspired, and is a perfect treasure of heavenly in- 
struction; that it has God for its author, salvation for its end, and truth 
without any mixture of error for its matter; that it reveals principles by 
which God will judge us; and therefore is and shall remain to the end 
of the world, the true center of Christian union, and the supreme 
standard by which all human conduct, creeds and opinions should be 
tried. 

2. Of the True God. — We believe that there is one, and only one, 
living and true God, an infinite and intelligent Spirit, whose name is 
Jehovah, the maker and supreme ruler of Heaven and earth, inexpress- 
ibly glorious in holiness, and worthy of all possible honor, confidence 
and love. That in the unity of the Godhead there are three persons — 
the Father, the Son, and the Holy Ghost; equal in every divine per- 
fection, and executing distinct but harmonious offices in the great work 
of redemption. 

3. Of the Fall of Man. — We believe that man was created in holi- 
ness, under the law of his Maker, but by voluntary transgression fell 
from that holy and happy state, in consequence of which all mankind 
are now sinners, not by constraint but choice — being by nature utterly 
void of that holiness, required by the law of God, positively inclined to 
evil and therefore under just condemnation to eternal ruin, without de- 
fence or excuse. 

4. Of the Way of Salvation. — We believe that the salvation of sin- 
ners is wholly of grace, through the mediatorial offices of the Son of God, 
who, by the appointment of the Father, freely took upon Himself our 
nature, yet without sin — honored the divine law by His personal obe- 
dience, and by His death made a full atonement for our sins, that having 
risen from the dead, He is now enthroned in Heaven, and uniting with 
His wonderful person the tenderest sympathies with dtvine perfection, 
He is every way qualified to be a suitable, a compassionate, and an all- 
sufficient Savior. 

5. Of Justification. — We believe that the great Gospel Blessing, 
which Christ secures to such as believe in him, is justification; that 
justification includes the pardon of sins and the promise of eternal life, on 
principles of righteousness, that it is bestowed not in consideration of any 
works of righteousness which we have done, but solely through faith in 



144 ARTICLES OF FAITH. 

a Redeemer's blood — by virtue of which faith His perfect righteousness 
is freely imputed to us of God; that it brings us into a state of most 
blessed peace and favor with God, and secures every other blessing need- 
ful for time and eternity. 

6. Of Freeness of Salvation. — We believe that the blessings of 
salvation are made free to all by the gospel; that it is the immediate 
duty of all to accept them by a cordial, penitent and obedient faith, 
and that nothing prevents the salvation of the greatest sinner on earth 
but his own determined depravity and voluntary rejection of the gos- 
pel — which rejection involves him in an aggravated condemnation. 

7. Of Grace in Regeneration. — We believe that, in order to be 
saved, sinners must be regenerated or born again; that regeneration 
consists in giving a holy disposition, to the mind; that it is effected in a 
manner above our comprehension, by the power of the Holy Spirit, in 
connection with divine truth, so as to secure our voluntary obedience 
to the gospel, and that its proper evidence appears in the holy fruits of 
repentance and faith, the newness of life. 

8. Of Repentance and Faith. — We believe that repentance and faith 
are sacred duties, and also inseparable graces wrought in our souls by 
the regenerating spirit of God — whereby, being deeply convicted of our 
guilt, danger and helplessness, and the way of salvation by Christ, we 
turn to God with unfeigned contrition, confession and supplication for 
mercy — at the same time heartily receiving the Lord Jesus Christ as 
our prophet, priest and king, and relying on Him alone as the only and 
all-sufficient Savior. 

9. Of God^s Purpose and Grace. — We believe that election is the 
eternal purpose of God, according to which He graciously regenerates, 
sanctifies and saves sinners; that being perfectly consistent with the 
free agency of man, it comprehends all the means in connection with 
the end, that it is a most glorious displaj' of God's sovereign goodness, 
being infinitely free, wise, holy and unchangeable; that it utterly ex- 
cludes boasting and promotes humility, love, prayer, praise, trust in 
God, and active imitation of His free mercy; that it encourages the use 
of means in the highest degree; that it may be ascertained by its ef- 
fects in all who truly believe the gospel; that it is the foundation of 
Christian assurance; and that to ascertain it with regard to ourselves, 
it demands and deserves our utmost obedience. 

10. Of Sanctif cation. — We believe that sanctification is the pro- 
cess by which, according to the will of God, we are made partakers of 
His holiness; that it is a progressive work; is begun in regeneration, 
and is carried on in the hearts of believers by the presence and power 
of the Holy Spirit, the sealer and comforter, in the continual use of 



ARTICLES OF FAITH. 145 

the appointed means — especially the word of God, self-examination, 
self-denial, watchfulness and prayer. 

11. Of the Perseverance of Saints. — We believe that such only 
are real believers as endure unto the end; that their persevering at- 
tachment to Christ is the grand mark which distinguishes them from 
the superficial professors; that a special providence watches over their 
welfare, and they are kept by the power of God through faith unto 
salvation. 

12. Of the Harmony of the Law and Gospel. — We believe that 
the law of God is the eternal and unchangeable rule of his moral gov- 
ernment; that it is holy, just and good; and that the inability, which 
the Scriptures ascribe to fallen men to fulfill His precepts, arises en- 
tirely from their love of sin; to deliver them from which, and to re- 
store them through a mediator to unfeigned obedience to the holy 
law, is one great end of the gospel, and the means of grace connected 
with the establishment of the invisible church. 

13. Of a Gospel Church. — We believe that a visible Church of 
Christ is a congregation of baptized believers, associated by covenant 
in the faith and fellowship of the gospel; observing the ordinance of 
Christ; governed by His laws, and exercising the gifts, rights and 
privileges invested in them by His word; and its only scriptural officers 
are bishops and pastors and deacons, whose qualifications, claims and 
duties are defined in the epistles to Timothy and Titus. 

14. Of Baptism and the Lord's Supper. — We believe that Chris- 
tian baptism is immersion in water of a believer, in the name of the 
Father, and Son and Holy Ghost; to show forth in a solemn and beau- 
tiful emblem our faith in the crucified, buried and risen Savior; with 
its effect in our death to sin and resurrection to a new life; that it is 
prerequisite to the privileges of a church relation, and to the Lord's 
Supper, in which the members of the church, by the sacred use of bread 
and wine, are to commemorate together the dying love of Christ, pre- 
ceded always by solemn self-examination. 

15. Of the Christian Sabbath. — We believe that the first day of 
the week is the Lord's day, or Christian Sabbath, and is to be kept 
sacred to religious purposes by abstaining from all secular labor and 
sinful recreations by the devout observance of all the means of grace, 
both public and private, and by preparation for that "rest that re- 
maineth for the people of God.'' 

16. Of Civil Government. — We believe that civil government is of 
divine appointment, for the interests and good order of human society; 
and that magistrates are to be prayed for, conscientiously honored and 
obeyed, except only in things opposed to the will of our Lord Jesus 



I46 ARTICLES OF FAITH. 

Christ, who is the only Lord of the conscience and the prince of the 
kings of the earth. 

17. Of the Righteous and the Wicked.- — We believe that there is 
a radical and essential difference between the righteous and the wick- 
ed; that such only as through faith are justified in the name 
of the Lord Jesus, and sanctified by the Spirit of our God, are 
truly righteous in His esteem, while all such as continue in impeni- 
tence and unbelief are in His sight wicked, and under the curse, and 
this distinction holds among men both in and after death. 

18. Of the World to Come. — We believe that the end of this world 
is approaching; that at the last day Christ will descend from Heaven 
and raise the dead from the grave to final retribution; that a solemn 
separation will then take place, that the wicked will be adjudged to 
endless punishment, and the righteous to endless joy; and that this 
judgment will fix forever the final state of men in Heaven or hell, on 
principles of righteousness. 



Jlistopy of the Churches. 



There have been about 160 churches connected with the 
Muscle Shoals Association since its organization in 1820. 
Many of these have been dismissed to join other associa- 
tions and form associations. The Warrior River, Big 
Bear Creek, Mt. Carmel and Florence Associations, have 
been formed principally from churches connected with 
this body. A number have been dissolved. The associ- 
ation now has fifty-three churches in it. Its territory is 
large, extending from Marshall county on the east to 
Colbert and Franklin on the west, and from the Tennes- 
see river on the north to the Sand Mountains on the 
south. It has some growing towns and cities, Tuscum- 
bia, Decatur, Sheffield and Russellville. If the ministers 
and churches will do their duty in the next decade, our 
strength will be more than doubled. 

In giving the history of the churches, we have had 
some trouble in getting the facts. Church books have 
been lost, and some clerks have paid no attention to our 
requests for information. We have done the best we could, 
under the circumstances. We have given the history of 
some of the old churches that have dissolved, because 
their . history was interesting as being among the first 
churches planted in this part of north Alabama. 

Russell Valley Church. 

This church was organized under the name of Bear 
Creek Church, in June, 18 17, on thirty-two members, 

(147) 



148 HISTORY OF THE CHURCHES. 

Elders Peter Woods and William Jennings being the 
presbytery. The following were the constituent mem- 
bers: John Davis, Polly Davis, James Robertson, Anna 
Robertson, William Russell, Sr., Ebenezer Bowlin, Abi- 
gail Bowlin, William Gotcher, Polly Gotcher, Jesse Bean, 
Polly Bean, Anna Stanphill, Louis Russell, Hester Rus- 
sell, Lemuel Bean, Sally Bean, William Russell, Jr., Lucy 
Arnold, Agnes Russell, Temple Sargent, Peggy Sargent, 
William Sargent, Polly Sargent, Jabez Gerald, Wm. 
Bailey, Elizabeth F. Gerald, Edwin Famed, Budges 
Arnold, Mary Famed, Isham Arnold, Jeremiah Horner, 
Black Sarah. 

Elder John Davis was the first pastor. Joshua 
Gotcher, Ebenezer Bowlin and Temple Sargent were or- 
dained deacons on the first Sabbath, in October, 18 17. 
The church connected itself with Flint River Association, 
and elected delegates to the same, in August, 181 7. 
Lemuel Bean seems to have been the clerk for a while, 
and after him, Wm. Lucas. When the name of the 
church was changed, the minute book does not show, but 
we presume it was in the year 1820. The minutes show 
that land had been secured in 18 19, for a church site. 
This was a few miles east or southeast of Russellville, 
where the church was permanently located. The associ- 
ation was organized at this church, then called Russell 
Valley Church, on the 15th of July, 1820. Theophilous 
Skinner and wife joined this church in February, 18 18, 
and he was ordained to the ministry at the July meeting, 
in 1 81 8, Elders John Davis and Abner Smith being the 
presbytery. There was one practice which this church 
had in those early days, which it would be well for our 
churches now to imitate. The church was informed that 
there were persons in the neighborhood who were Bap- 
tists and held their church letters in their pockets. A 



RUSSELL VALLEY. 149 

committee was appointed to see those parties and learn 
from them why they did not put their letters into the 
church. Elder Abner Smith and Jeremiah Ward were 
members of this church. The subject of feet-washing 
agitated the church to some extent. In 1820, this dec- 
laration was made by the church : " They believe it to be 
a duty for the brethren to wash one another's feet, but 
not an ordinance to follow the Lord's Supper as some 
have supposed." 

There were at Spring Creek, in the Tennessee Valley, 
a number of Baptists, some of whom had joined Russell 
Valley Church, Brother Amos Jarmon one of them, these 
brethren asked the Russell Valley Church to extend an 
arm in that neighborhood. This was done, and a com- 
mittee of ten or more were appointed to go to Spring 
Creek and receive members. Jeremiah Ward was their 
supply. This arm afterwards became Spring Creek 
Church. 

In 1822, Brother Thos. S. Pope was excluded from the 
church because he had joined the masons. He was re- 
stored to the fellowship of the church, so the record 
states, in July, 1829, by recantation. Whether he quit 
the masons or not is not stated. He afterwards acted as 
deacon of the church. 

In 1822, we find the names of James Allen and John 
Cook as deacons of the church in addition to the others 
already mentioned. Brothers Sargent and Cook re- 
mained deacons, we suppose, as long as they lived. 
In 1 841, the name of Brother William Moss appears as 
a deacon, and he continued in office until the church was 
dissolved. 

Elder John Davis resigned as pastor in 1827. He was 
succeeded by Elder John L. Townes, who served the 
church for a short time, but it seems that it had no regu- 



I50 HISTORY OF THE CHURCHES. 

lar pastor for several years. Elders Burns, Barker, and 
ministers of their own membership, Elders Thos. Moss 
and Skinner preached for the church from time to time. 
Elder Townes accepted the pastoral care of the church, 
April, 1830, and continued until the close of the year. 
The church seems to have been without a regular pastor 
for several years. It held regular conference meetings, 
however, and had preaching from different brethren, 
Brothers Moss and Skinner principally. Elder Skinner 
became the pastor and served for many years; and after 
him Elder Thos. Moss. 

Brother Lucas was clerk until 1832, when Wm. Moss 
became clerk and served until 1841. Then Wm. J. Bul- 
lock was made clerk and served until the church was 
dissolved. The last record we have been able to 
find of a meeting of the church is dated in August, 
1846. If it met after that, we have no account of it. In 
1822, the number of members on the roll was ninety-four. 
In 1823, the number reported to the association was 
seventy-three. The number continued to decrease until 
in 1846, when the separation between the missionary and 
anti-missionary parties occurred — there were only fifteen 
white members. We suppose these members went with 
the anti-missionary party, or that the church dissolved. 
This was the mother of churches in the association, most 
of the churches that constituted the association went out 
from her. 

Russell Valley Church, No. 2. 

In 1858, the old Russell Valley Church was reorganized 
through the influence of Elder John C. Roberts, and was 
represented in the association that year. It reported 
thirteen members. Elder Roberts was its pastor in 1868 
and 1869, and Elder W. R.Alexander in i860, 1861 and 1862. 



RUSSELLVILLE. 151 

Its total membership in 1862 was sixty-six. The associa- 
tion held its forty-second annual session with this church 
in 1861. It continued to exist until about 1867 or 1868. 
Most of the members joined Russellville Church, which 
was organized in July, 1867. We have no records of the 
church later than 1867. 

Russellville Church. 

In 1833, a church was organized in Russellville, then 
the county town of Franklin county, and represented itself 
in the association, but it did not exist very long. In 
1850, we see from the minutes that the Russellville 
Church was received into the association as a new church, 
and its name appears on the minutes up to 1857. But 
not often represented. We think there was no church in 
existence in 1857, when Russell Valley Church was reor- 
ganized. In July the 13th, 1867, a church was organized 
with the following members : Wm. H. Freeman, Cynthia 
C. Kirk, R. Oliver, G. W. Hurley, Henry Hargett, Edy 
Vincent, Jasper Oliver, Lucy A. Hurley, Susan Nance, 
R. J. Jennings, M. J. Jennings. Elders Mike Finney and 
R. J. Jennings constituted the presbytery. Elder R. J. 
Jennings was elected pastor and Brother G. W. Hurley, 
clerk. Brother Hurley continued as clerk until May, 

1870, when Brother Peter Clay was elected, and served 
until a few years ago, when the present clerk, Brother N. 
C. Greenhill was elected. Brother S. M. Scott was elected 
deacon, July, 1 871, and was ordained in August following. 
Elder Jennings served the church as pastor until 

1871. Elder J. C. Roberts succeeded him and entered 
upon his work in December, 1871, and served one year. 
Elder Jas. S. Gibson was called at the September meet- 
ing, 1872, and entered upon his work as pastor in Decem- 
ber, 1872, and served one year. Elder J. C. Roberts 



152 HISTORY OF THE CHURCHES. 

was again called as pastor, in September, 1873, and we 
presume served that year. It is stated in the church 
book that Elder J. C. Vincent was called as pastor, in 
May, 1874, for the remainder of the associational year. 
He was also elected pastor in September, 1874, for the 
next associational year. At the January meeting, 1875, 
Elder J as. S. Gibson was elected as pastor to serve until 
January, 1876. Afterwards Elder R. T. Wear was associ- 
ated with him as pastor and the two served the church, 
until 1878, when Elder Wear became the pastor and con- 
tinued until 1889. Since that time the church has had 
no regular pastor, until recently, 1890. Elder Weaver is 
now pastor. Russellville has grown considerably in pop- 
ulation within the last three years. The iron ore beds 
adjacent to the place are being worked. It now has a 
railroad connecting it with Sheffield and Birmingham. 
It is a growing town. The Baptists have built them a 
new and handsome house of worship. The outlook for 
the church is encouraging. It has always been very 
liberal in its contributions to mission and ministerial edu- 
cation, and has a membership of men and women that 
have the ability to do much for the Master's cause. Its 
membership as reported to the association in 1890, was 
144. It has kept up a Sabbath School for a number of 
years through the indefatigable labors of Brethren Harvey 
Sargent, Wm. East, Peter Clay and Sister East and 
others. We remember hearing Brother Sargent say that 
during one year, he never was absent a single Sabbath 
from the School, though he lived five or six miles from 
Russellville and had terrible bad roads to travel over. 
He was the superintendent. If all superintendents and 
teachers would act in this way, our churches would have 
more successful schools. 



town creek. 1 53 

Town Creek Church. 

This church was one of the constituent members of the 
association, and was organized in May, 18-18. Elders 
John Davis and Theophilous Skinner being the presbytery. 
It is located in Lawrence county, eight miles west of 
Moulton, on the public road leading from Moulton to 
Russellville. It is in the midst of a rich and populous 
neighborhood. We have not been able to secure the 
records of this church, and cannot give the names of its 
constituent members and its first deacons. Its first pas- 
tor was Abner Smith, who was member of Russell Valley 
Church. How long he served we are not able to say. 
In 1827, D. Coopwood and Wm. Coopwood and Thos. 
Elkins were messengers to the association. It had a 
membership then of thirty-six. It is not stated who was 
the pastor at that time. In 1833, the fourteenth session 
of the association was held with this church. 

In 1840, A. L. Stovall, George D. Cleere and Jeptha 
West were appointed delegates to the association. 
Brother Stovall was elected clerk of the association at 
this meeting and continued clerk for many years. He 
was not at this time a minister. He became one soon 
after, however, as we see by the minutes that, in 1842, he 
w r as put down as an ordained minister. He was pastor 
of this church for a number of years — up to 1852, when he 
removed to Mississippi. Elder G. D. Russell succeeded 
him and served one year. Elder J. C. Roberts succeeded 
him, and served until 1856, when Elder W. H. Barks- 
dale became pastor. Elder J. C. Roberts was its pastor in 
1 858and 1859. Elder Thos. Nicholson was pastor from 1 860 
to 1862. In 1863 and 1864, part of the time, Elder Jos. 
Shackelford was pastor. After this, Elder J. C. Roberts 
was pastor for several years. He was succeeded by Elder 



154 HISTORY OF THE CHURCHES. 

J. Gunn, who was pastor for one year. Then Elder 
Roberts again became pastor. He was followed by 
Elders J. S. Gibson and R. T. Wear. Elder S. R. C. 
Adams was the pastor one year, 1886. Elder R. T. Wear 
succeeded him, and is the present pastor. The names of 
all the deacons of the church we have not been able to 
procure. We mention a few:. Brothers Jonathan Sand- 
lin, Jeptha West, T. Jones, J. H. Caruth, W. S. Johnson, 
L. A. Stephens, L. M. Wear. 

This church has sent out quite a number of ministers, 
we mention the following : A. L. Stovall, J. C. Roberts, R. 
T. Wear, Wm. Stockton, J. I. Stockton, J. M. Roberts, L. 
R. Craig. It has also been the mother of several churches. 
Mt. Hope and New Prospect Churches were formed from 
members of this church. At one time, it was the largest 
church in the association, having over 300 members. Its 
membership now is 207. Elder R. T. Wear is its faith- 
ful pastor. Under his administration, the church has 
grown in spiritual strength, if not in members. It has a 
large and commodious house of worship. Brother J. N. 
Jackson is the clerk. 

Carmel Church. 

This church was one of the constituent members of 
the association. It was organized on the second Satur- 
day in August, 1 8 19, Elders John Davis, Skinner and 
Ward being the presbytery. Elder Davis was its supply. 
This church was situated on Town Creek, in Lawrence 
county, at the bridge leading from Courtland to Tuscum- 
bia. Elders J. L. Townes, Henry W. Hodges and Wm. 
Leigh were at one time members of this church. It was 
a thorough going missionary body. It was reported to 
the association in 1850 as dissolved. We are sorry that 
we are not able to give more information about it. The 



SPRING HILL — SALEM. 1 55 

other churches that formed the association, Hepzibah, in 
Franklin county, Mill Creek, Little Cypress Creek and 
Butler's Creek, in Lauderdale county, have all passed 
away, and we can give no account of them. 

Spring Hill Church. 

What year this church was constituted we have not 
been able to find out, but it must have been previous to 
the constitution of the association, as it had joined Flint 
River Association, and came from that body to the Mus- 
cle Shoals Association at its second session, in 1821. 
Elders Joseph Lane, Theophilous Norwood, Wm. Lucas 
were members of this church. W. J. Thompson was the 
pastor in 1853. 

We have no church record and therefore can give but 
little information concerning it. The church was located 
about four miles west of Decatur, near the Memphis and 
Charlestown railroad. The place is now occupied by a 
colored Baptist Church called by the same name. The 
house has been destroyed. In old times it was a place 
for large congregations. It was dissolved, we suppose, 
about i860 or 1 861, or perhaps the white members all 
died or lettered out and left the church to the colored 
members, as we find in the minutes of 1859 that there 
were only seven white members and forty colored. 
Elder W. J. Thompson was its pastor. There was no 
representation after this. 

Salem Church, Lawrence County. 

This church is located about three miles northwest of 
Moulton. It joined the association at its second session, 
in 1 82 1. It was organized, we suppose, about that time. 
In 1826 and 1827, one James Seward seems to have given 
this church some trouble. The matter was brought to 



156 HISTORY OF THE CHURCHES. 

the association, and it declared by resolution, " that we 
view James Seward as a disturber of churches, and 
therefore we advise them to have nothing to do with 
him." He was excluded from the church, we think. 
We have not been able to get the church book of this 
church, and can, therefore, give but little information con- 
cerning it, except that which we glean from the minutes. 
In 1827, it had thirty-one members. In 1840, it had 
106. Elder John Leigh was a member here. Who were 
its pastors or dqacons up to 1853, we cannot tell. In 
1853, T. S. Carson was pastor; in 1855-6, J. C. Roberts ; 
in 1857, J os - Shackelford; in i860, J. T. Craig. Since 
that time, the following ministers have served the church : 
J. C. Roberts, J. R. Nesmith, J. S. Gibson, R. T. Wear, 
J. L. Lattimore, J. M. Roberts and L. M. Wear. Elder 
R. W. Norwood was ordained in this church. At one 
time this church was considered one of the strong 
churches of the association, but it has declined very 
much. They have a good comfortable house of worship. 
Sometimes they have a Sabbath School, but this is sel- 
dom. It is one among the oldest churches in the associa- 
tion, and we would like to see it prosper. 

Mt. Pleasant Church. 

This church was originally called Pond Creek, and 
joined the association in 1822. In 1821, Brother Amos 
Jarman, who was a member of the Russell Valley Church, 
induced that church to extend an arm in the neighbor- 
hood in which he lived on Spring Creek. The Russell 
Valley Church sent a number of its members down there 
who held a conference and received members. During 
the next year this arm became a church, and represented 
itself in the association. After this we suppose that 
Pond Creek Church was formed from members of this 



MT. PLEASANT. I 57 

Spring Creek Church, at least Amos Jarman was one of 
the constituent members of Pond Creek Church, whose 
name was changed to Mt. Pleasant, and was represented 
in the association in 1827, by Brothers J. Burns, Amos 
Jarman and Asa Cobb, and the church reported thirty- 
one members. In 1840, it had 107 members. Elders 
John L. Townes and Wm. Leigh were members of this 
church. We suppose that Elder Jeremiah Burns was pas- 
tor of the church as long as he remained in Alabama, un- 
til 1 83 1 . Elder Townes was also its pastor for many years. 
Our first acquaintance with the church was in 1856. 
Elder W. H. Barksdale was its pastor then and remained 
so until he left the State, in 1858. He became its 
pastor about 1852. Elder Jos. Shackelford became pas- 
tor of the church in 1859, an< ^ continued until 1868, with 
the exception of one year during the war. Elder W. W. 
Kone succeeded him in 1869 and was pastor until 1870. 
In 1 87 1, Elder F. L. Seward became pastor and served 
one year. In 1872, Elder R. Jennings was the pastor and 
served two years. In 1874, Elder Jos. Shackelford again 
became the pastor and served until 1876. Elder J. Gunn 
succeeded him and was pastor until 1884. In 1885, 
Elder John Speer became pastor of the church and served 
until 1888. Elder W. B. Carter preached for the church 
a little while. Elder J. B. Huckabee was pastor for a 
short time in 1890, but did not serve a year. 

We do not know that the church has any pastor now. 
The names of its deacons we have not been able to find. 
We give a few whom we know : Amos Jarman, John 
Alexander, Hall Jarman, Edward Stanley, A. H. Stanley. 

This church is located five miles north of Leighton. It 
was once a strong and active church, in the midst of a 
wealthy community. Since the war it has gone down, 
many of the old members have died or moved away. A 



I $8 HISTORY OF THE CHURCHES. 

new generation has grown up and things are very differ- 
ent from what they were thirty years ago, when the 
writer was pastor. There is a fine field for work, how- 
ever, in this community, and much good can be done by 
a live, energetic pastor. The membership was only 
thirty-seven in 1889. There have been some few addi- 
tions since then. 

Salem Church, Morgan County. 

The church was located some twelve or fifteen miles 
east of Somerville, the county seat of Morgan county. 
It was organized July 30, 1822, with fifty-three members 
from Shilo Church. The presbytery consisted of Elders 
William Byrd, John Nicholson and James Welch. It 
adopted the articles of faith of the Flint River Associa- 
tion and joined the Muscle Shoals Association in 1823. 
The pastors, before 1840, we cannot give, those after that 
date in their order were Enoch Windes, J. K. Lynn, M. 
A. Verser and J. C. Shelton. The deacons were W. G. 
Dossey, Elijah B. Nunn, John Lemons, H. L. Briscoe, 
James S. Raines, G. W. Tipton, B. Bowlin, John N. Bris- 
coe, Green Hyatt. The last two are deacons of New 
Salem Church. The clerks have been as follows : Mark 
Dossey, who was elected at the organization, John Sum- 
mers. No record of the church can be found until 
August, 1857. Hence we cannot give the names of all 
the clerks. 

The church, however, kept up regular worship. We find 
that T. Briscoe, and E. Thompson were delegates to the 
association in 1827, and were put down as ordained 
ministers; It is probable that one or both of these 
brethren were pastors at some time before 1839. About 
that year or perhaps before that, Enoch Windes moved 
into the community, and was ordained in this church, and 



SALEM, MORGAN COUNTY. 1 59 

was put down as an ordained minister in 1840. In 1873, 
December 30th, Salem church was dissolved. On the 
2 1st of December, 1873, New Salem Church was organ- 
ized with a membership of nineteen. During " the war, 
between the States," the old church had no regular 
preaching, and it gradually went down. There was lack 
of unity and a great deal of disorder and contention had 
sprung up. Discipline could not be enforced. It was 
thought best that the old organization be dissolved, and 
that a new church take its place. In this way many 
who were mere nominal members could be gotten rid of. 
And the new church could have better hope of success. 
Elders M. A. Verser, J. S. Rains and B. Bowlin, consti- 
tuted the presbytery who organized the new church. 
New Salem Church has prospered. It was moved to 
another location, several miles from the old site. Enoch 
Windes, E. F. Windes and R. A. Windes were sent out 
as ministers by Salem Church. The last two sons of the 
first named. Brother D. T. Briscoe was elected clerk of 
New Salem at its organization, and is still its clerk. 
Elder M. A. Verser was chosen its pastor and served 
until November, 1874, when he resigned to become 
missionary of the association. Elder C. W. McClelland 
followed him. In 1876, Elder Verser was elected again 
and served until his death. Elder J. E. Weaver, its pres- 
ent pastor succeeded him. New Salem was a member of 
the Muscle Shoals Association until 1878, when it was 
dismissed to join Mt. Carmel Association. It connected 
itself again with the Muscle Shoals Associatkm in 1890. 
Its membership as reported to the association is eighty. 
New Salem is a growing church, and stands firm in the 
faith. 



l6o HISTORY OF THE CHURCHES. 

Mt. Pisgah Church, Morgan County. 

This church was organized May 8, 1824, as Cedar 
Springs Baptist Church. The presbytery consisted of 
Elders James Edens, Wm. Byrd and Stephen Penn. The 
only names given as being in the organization are those 
of Brethren John Russell, Nicodemus Hackworth, James 
Edens and Featherstone Walden. We suppose there were 
others. James Edens was made the first deacon and F. 
Walden, clerk. Elder Byrd was called as pastor and 
remained as such about a year. In September, 1824, it 
joined Muscle Shoals Association. Brethren Hackworth, 
Edens and Walden were the delegates ; all three of these 
brethren afterwards became ministers of the gospel. 
Elder Walden became the pastor of the church and con- 
tinued until his death in 1827. James Edens succeeded 
Walden as clerk, and served until November, 1828. The 
following are the names of the clerks in their order: 
James Douthit, James R. Lowery, J. G. Calloway, Rich- 
ard B. Allison, Wm. J. Thompson, Henry Calloway, 
Claiborn Ratliff, Hickerson Reeves, G. H. Hughes and 
H. A. McClellan, who is the present clerk. The deacons, 
after Brother James Edens, were as follows : James 
Douthit, Jonathan Burleson, Samuel Jeffries, Richard B. 
Allison, Aaron Wood, Brother Kirkland, Edward Wise, 
James Herring, D. M. Crow, D. H. McClellan and John 
W. Gibson. In May, 1825, there were twenty-one mem. 
bers, and in 1828, only thirty-three. The church seems 
to have grown very slowly. Elder Hackworth who was 
ordained in 1826, succeeded Elder Walden as pastor. 
James Edens was ordained at Spring Hill Church on the 
fourth Sunday, in November, 1828, Elder Jeremiah Burns ? 
Henry W. Hodges, and John L. Townes being the presby- 
tery. Elder Jos. Lane was ordained at the same time, 



MT. PISGAH. l6l 

by the same presbytery. Elder Edens succeeded Elder 
Hackworth in 1828, and was pastor until 1835. During 
this time, however, several ministers preached at the 
church, but whether as pastors or not, the record does 
not say. 

About this time, it appears that the church had a great 
deal of trouble with drinking members, almost every 
church conference had to deal with someone who had 
been drinking. The subject of building a new meeting 
house was brought up in 1829. It seems that the church 
up to this time had no house of worship, the meetings 
were held at private houses or at a school house. One 
place is mentioned, " Bluff Spring." At the January 
meeting, 1830, it was determined to build, and at a place 
called " Crow's Spring" where it has been until 1890, 
when the church decided to build a new house of wor- 
ship about one-half mile west of the village of Flint. 
They have erected a large and commodious house, which 
is not quite finished at this writing. The first meeting 
held in the new church house was on Friday before the 
first Sunday in July, 1830. It was made a day of 
fasting and prayer. The name of the church was 
then changed to Mt. Pisgah. We notice from the min- 
utes that the church in those days observed " feet-wash- 
ing." The number of members in August, 1830, was 
sixty-nine. 

In 1 83 1, it seems that the missionary question which 
had been agitating the association was troubling this 
church. A Brother Lowery moved in conference, " to 
take into consideration the proceedings of the Muscle 
Shoals Missionary Society, and decide whether the mem- 
bers of that society were in order, for the reason that the 
church professed to be burthened by it." The church 
decided that the members of that society were out of 



l62 HISTORY OF THE CHURCHES. 

order. A Brother Frazier refused to submit to the 
action of the church, and pronounced the church a tyrant, 
and urged it to decide on his standing. He was excluded. 
At the next meeting the church reconsidered its previous 
action, and decided that " joining a missionary society 
shall not be a matter of dealing with any brother." 
Brother Frazier was restored on making an acknowledg- 
ment to the church for his language. 

In 1834, the church refused to hear a letter read from 
the Alabama Baptist State convention — why is not stated. 
Some difficulty arose between Brother Edens and some 
of the members, and the church called a Brother Furgison 
to serve them, but it is not stated whether he accepted. 
There seems to have been no regular pastor until January, 
1838, when the church called Elder John Leigh who re- 
mained with them until 1841. In April, 1839, the church 
was very much revived and had a very large ingathering. 
Thirty-four was baptized. Among the number were 
Rufus C. and Richard B. Burleson, and Joseph C. Vin- 
cent, all three of whom became ministers of the gospel. 
Dr. R. C. Burleson is now president of Baylor University, 
Waco, Texas, and has been for many years ; his brother, 
R. B. was at one time principal of the Female Institute, 
at Moulton, afterwards, he was a professor in Waco Uni- 
versity, of which his brother was president. Elder Vin- 
cent was for several years a missionary for our association. 
He is now living in Lawrence county, Alabama. 

Samuel Wood and Jonas Wood were called to ordina- 
tion by this church, in March, 1841. Elder John M. 
Cummings succeeded Elder Leigh as pastor, and contin- 
ued until 1845. I n 1842, the church numbered 232. Jos- 
eph D. Hopper, a member of this church, was ordained a 
minister in August, 1845. Elder Wm. Irwin was pastor 
in 1846-7. In January, 1848, Elder Wm. Lucas was 



MT. TISGAH. 



163 

called, and continued as pastor until 1853. In 1850, the 
number of members was 171. In 1852, a Sabbath School 
was organized. In the fall of 1853, Elder Lucas resigned 
and moved to Texas. He was succeeded in 1854 by 
Elder J. Gunn who served the church twenty years. In 
1875, he resigned on account of his health, and was suc- 
ceeded by Elder Charles W. Callahan, who served one 
year. Elder Gunn became pastor again in 1876 and 
served until 1878. During the long pastorate of Brother 
Gunn the church enjoyed many refreshing seasons, and 
its numbers were largely increased. During the war 
services were very irregular. There was preaching on 
the Sabbath most of the time, but very few conference 
meetings. Elders W. B. Carter and Wm. Duncan were 
ordained in August, 1873. Elder W. B. Carter succeeded 
Elder Gunn as pastor, in 1879, and served ten years. In 
November, 1888, Elder John Speer was called as pastor 
and served until the fall of 1890. We believe the church 
has no pastor now. 

In 1886, a great calamity befell this church. A division 
arose among its members, concerning its pastor. This 
division culminated in the exclusion of about twenty or 
twenty-two of its members who would not fellowship the 
pastor, Brother W. B. Carter, on account of some ru- 
mors concerning him, although the church had completely 
exonerated him. These excluded members organized 
themselves into what they called Antioch Church. This 
trouble greatly hurt the church. We trust that it will 
recover from the injury done, and will greatly prosper in 
its new home. In April, 1889, a ministers' jubilee meet- 
ing was held at this church. Dr. R. C. Burleson, of 
Texas, preached a jubilee sermon in commemoration of 
the fiftieth anniversary of his baptism into the fellowship 
of the church. It was a good meeting. 



164 history of the churches. 

Mt. Nebo Church, Franklin County. 

This church was received into the association in July, 
1825. The Russell Valley Church had extended an arm 
of the church in the neighborhood of Brother Suggs, 
which was east of Russellville. In March, 1824, the mem- 
bers composing the arm requested letters from the Rus- 
sell Valley Church in order that they might constitute 
themselves into a church. This was granted, and the 
church was constituted on Saturday before the second 
Lord's day, in April, 1824, with the following members : 
Francis Gholson and wife, Moses Speer and wife, Thomas 
Suggs and wife, James Smith and wife, Joshua Gotcher 
and wife, John Hendly and wife, Edwin Famed and wife, 
Sister Gillespi, Sister Wilson, Wm. Suggs, and Zackeriah 
Winn. These were the constituent members. As Brother 
Gotcher was a deacon in the Russell Valley Church, we 
suppose he held the same position in the new church. 
We have not been able to find out who constituted the 
presbytery. Brother Francis Gholson was the clerk of 
the arm, and we suppose remained clerk of the church. 
Elder Skinner removed his membership to this church, as 
he was a delegate to the association from it in 1827. We 
presume also that he was a pastor of it for several years. 
It had forty-two members in 1827. In 1840 it had 202. 
We are unable to say who were the pastors up to 1853. 
In that year and up to 1856, Elder R. J. Jennings was 
pastor, and its members had decreased to forty-five. In 
1857 and 1858, Elder M. Finney was pastor. We have no 
account of it in the minutes of the association after 1858. 
We think the church went down. 

In 1890, the church was reconstituted and represented 
itself in the association. Elder R. T. Wear is its pastor 
and Wm. East its delegate. 



ENON. 165 

Enon Church. 

This church is situated in Lawrence county, ten miles 
east of Moulton. It was originally called Birdwell's 
Spring Church. It was one of the constituent members 
of the association. It was organized in July, 18 19, on 
nine members, whose names are as follows : Stephen 
Penn, Mary Penn, John Birdwell, Mary Birdwell, Ezekiel 
Thomas, Jenny Thomas, George Keys, Elizabeth Keys 
and Sarah Simpson. Stephen Penn, who had been pre- 
viously licensed to preach, was called to ordination and to 
the pastorship of the church in July, 1819, and served the 
church until 1833, assisted by Joseph Lane, James Edens 
and Bennet Wood. In 1833, Elder Sylvanus Gibson was 
called to the pastorate and served until his death, which 
occurred July 25, 1851. During his pastorate he baptized 
196 members and received by letter into the church 
sixty-six, making a total in eighteen years of 262 mem- 
bers. Elder George D. Russell succeeded Elder Gibson 
and served two years as pastor. He was followed by 
Elder W. W. Wilhite, who served from 1854 to 1862, 
eight years. Elder J. Gunn was pastor from 1863 to 
1866. In 1866, Elder Wilhite was again chosen pastor and 
continued until 1870. Elder John L. Lattimore fol- 
lowed him and served until 1875. He was succeeded by 
Elder Jas. S. Gibson who served one year, then he and 
Elder R. T. Wear served the church jointly in 1876 and 
1877, and Elder Wear in 1878. Elder J. R. Nesmith was 
pastor in 1879 an d 1880. He was succeeded by Elder 
Mat Lyon, who served in 188 1-2. Elder S. R. C. Adams 
was called in 1883 and served the church four years un- 
til 1887. He was succeeded by Elder W. T. Cobbs in 
1887, who is the present pastor. The following brethren 
have been deacons: John Birdwell and E. Thomas were 



l66 HISTORY OF THE CHURCHES. 

the first deacons, followed by James Jackson, Griggs Put- 
nam, Milton McClanahan, Isham Milam, John Keys, 
Charles Gibson, P. A. McDaniel, P. C. Branon, J. W. 
Keys, James Sullivan, J. T. Wallace and Joseph 
Laton. 

The clerks were the following in the order named : 
E. Thomas, S. W. Wallace, Milton McClanahan, John 
Kitchens, W. D. McDaniel, G. E. Keys, John M. Kitchens 
and R. L. Keys. 

This church has had many refreshing seasons and has 
prospered. In the last four years it has lost many of its 
members by lettering them off to join new churches organ- 
ized in adjacent neighborhoods. Its membership in 1890 
was 158. 

Bethel Church, in Lawrence County. 

This church was one of the constituent members of the 
association. It was organized on the 26th day of June, 
1 8 19. The presbytery consisted of Elders John Davis, 
Solomon Smith and Theophilous Skinner. The follow- 
ing were the constituent members : A. Potts, Wm. Skin- 
ner, Judy Skinner, Hester McAfee, Sam , l Bruton, Har- 
vey Skinner, Sarah McNatt and Molly Bruton. Elder T. 
Skinner was the first pastor, and served until 1821. Then 
Elder Abner Smith served one year. In 1823, Elder 
Josiah Barker became pastor and served until 1829. In 
1830, Elder George Russell was chosen pastor, and served 
one year. Elder Abner Smith followed him and served 
until 1834. Elder Josiah Barker was then called and 
served until 1841. Elder John L. Townes followed him 
and served until 1846, when he resigned. Elder T. S. 
Carson was then called and served until 1854. Elder Mike 
Finney succeeded him and served until 1859. He 
was followed by Elder John Sherrell, who was pastor 



BETHEL. 167 

from 1859 to l %6$. In 1866, Elder Isaac Bradford was 
pastor. In 1867 Elder George Little. In 1868, Elder 
John Sherrell. After him, Elder R. J. Jennings became 
pastor and served until 1870. In 187 1, Elder John R. 
Nesmith was called to be pastor and served four years 
in succession and resigned. Elder Mike Finney succeeded 
him and served two years. Elder Nesmith was called 
again and served one year. He was succeeded by Elder 
W. C. Summers, who is the present pastor (1890). It has 
had fourteen different pastors in the seventy-one years of 
its existence. About the year 1838 the church began 
holding annual protracted meetings with wonderful suc- 
cess. People from fifteen to twenty miles around 
attended those meetings, and vast crowds are present 
almost every year at the August meeting of the Bethel 
church. 

The church is in the midst of a populous neighborhood, 
eight miles south from Leighton, and on the county line 
road, and has always been noted for the large congrega- 
tions that attend there. Its membership for a number of 
years has exceeded 200. In 1890, the membership re- 
ported was 173. About the year 1848 the church be- 
came divided on the missionary question, which is not 
very well settled yet. This church has never had a regu- 
lar system about paying its pastor. It has, therefore, had 
but little pastoral work done ; for a preacher cannot plow 
for his bread and make many pastoral visits, neither can 
he give the time to the preparation of his sermons, that 
he ought, in order that he may teach and instruct his 
people. The following are the names of the brethren wha 
have been deacons, as we glean from the church book, in 
regular order : Wm. Skinner, John Potts, John Landers,. 
Jacob Landers, John Carson, Thomas Masterson, Sr., 
W. C. Kirby, Rigdon Beaver, Wm. A. Nesmith, Wm. 



l68 HISTORY OF THE CHURCHES. 

Sherrell, Doss, A. B. Landers, G. W. Smith, M. H. 

Golden, W. W. Nesmith. 

The clerks have been: E. H. McNatt, who was a good 
and faithful officer, as appears from the church book, T. 
'Hurley, G. P. Duncan, Isaac Scott, Sam'l W. Wallace, 
Robert Kent, Mike Finney, T. H. Nesmith, H. Haskey, 
D. C. Kent, J. M. Kirby, A. J. Kirby, John A. Bradford, 
C. C. Smith and J. M. Briley. 

There never were but two negro members of this 
church, both were gone before the war. About the 
year 1845, Bethel church had a library of about thirty vol- 
umes. The whole is lost. Elder J. R. Nesmith kept up 
a Sabbath School one year; he also kept up a regular 
prayer meeting for about the same time. This was while 
he was pastor. In such a populous neighborhood it is 
strange that a Sabbath School and a weekly prayer meet- 
ing have not been kept up all the time at this church. 
About three years ago, a minister of the Free Methodist 
Church, came into the neighborhood and began to preach 
the doctrine of sanctification as held by that denomin- 
ation, and also against water baptism. He was a fluent 
speaker and attracted great attention. The church per- 
mitted him to preach in their house of worship, and hold 
a meeting there. The result was that some disturbance 
was created in the church, and the church was injured. 
Some of its members seemed inclined to receive the doc- 
trines of this itinerant preacher, and some were carried 
off. But we are glad to know that the church has re- 
covered from the injury done, and is, perhaps, stronger in 
the faith than before. It has a band of faithful women 
who have kept up a prayer meeting for some months, and 
who appear to be the life of the church. The female 
members of this church are largely in the majority. This 
church occupies a fine field and can become a mighty 



HOPEWELL. 169 

power for good if it will. It ought to have preaching 
more than once a month. It ought to have a good, 
strong Sabbath School. 

Hopewell Church, Morgan County. 

This church was received into the association in July, 

1825. It was constituted on the first Saturday in Decem- 
ber, 1824. The presbytery was Elders Featherstone, 
Walden, Stephen Penn and John Birdwell. The follow- 
ing were the constituent members : Barkley Ballard, 
Polly Ballard, Wm. Johnson, Sarah McDowell, Martha 
Rodgers, James Simmons, Stacy Simmons, Elizabeth 
Simmons, Polly Simmons, Soloman Simmons, Nicholas 
Gillentine, Sr., Mary Simmons, Jane Gillentine, Richard 
L. Gillentine, Nicholas Gillentine, Jr., Martha Gillentine, 
Annie Gillentine, Gideon Spalden and Nancy Spalden. 
Bro. Nicholas Gillentine was chosen deacon and William 
Johnson, clerk. The site chosen for the church was on 
Wm. Johnson's land, near the well of Bro. Simmons. 
We suppose it is the place where the church house now 
stands, about two and one-half miles east of Danville. 
The minutes do not show who was the pastor in 1825 or 

1826. Bethel church was petitioned in November, 1826, 
for Elder Barker to attend the church as a minister but 
did not succeed in getting him. It then petitioned Car- 
mel Church to send them a minister. It appears that this 
request was granted, and we find that Elder Henry W. 
Hodges preached for this church for a while, then Elder 
Barker seems to have been its supply in 1828. In 1829 
Elder Joseph Lane became pastor and preached for the 
church for about one year, after which time Elder James 
Edens preached to the church for several years. It ap- 
pears from the record that he was a member as he applied 
for a letter in November, 1833, which was granted. At 



170 HISTORY OF THE CHURCHES. 

the March meeting, 1834, Elder Sylvanus Gibson was 
chosen pastor and served the church seventeen years, un- 
til his death in 185 1. In 1853, we find that Elder Wm. 
Lucas was pastor, and we suppose in 1852 also. Elder W. 
W. Wilhite succeeded him and was pastor until 1859, when 
Elder J. Gunn became pastor and continued until 1862. 
Elder W. W. Wilhite succeeded him and was pastor until 
1870. Elder Gunn became pastor again in 1870 and con- 
tinued until 1873, when Elder J.. S. Gibson became pastor 
and served several years. In 1879, Elder E. D. Stephenson 
was pastor. In 1880 it had no pastor. In 1881, Elder T. 
H. Stamps became pastor and remained two years. In 
1883, Elder Mat Lyon became pastor and served one 
year. In 1884, Elder John D. McClanahan became pas- 
tor and has continued until the present time. On Sat- 
urday before first Lord's day, in July, 1828, Brothers Wm. 
Johnson and James Fergison were ordained as deacons 
of the church by Elders Barker and Abner Smith. The 
other deacons of the church, so far as we can gather from, 
the minutes, were Jos. Herring, ordained in April, 1837; 
James Wise and James W. Gibson, ordained in April, 
1 841. Brother Jos. Herring succeeded Brother Wm. 
Johnson as clerk of this church, and Brother L. M. Reaves 
assistant clerk in 1845. Since that time we know of only 
one brother who has been clerk, Brother D. J. Orr, who 
is the present clerk. Brother Herring we suppose served 
until along in 1856 or 1857 or until his death. We cannot 
give the names of the other deacons. Hopewell has sent 
out several ministers, Brother James Fergison, ordained 
in 1837 and died in 1839, * s one that the minutes mention; 
A. W. Nunn another. In 1844, it is recorded in the min- 
utes that the church was to meet on Saturday night of 
their meeting in June and wash one another's feet, but 
we have no account of its being done. We suppose it 



COURTLAND. 171 

was, however. Hopewell church was once a very strong 
and liberal church, It stood up for missionary effort. It 
has been weakened some by lettering out members who 
formed other churches. In 1853, & had 108 members; 
1861, 168 members; in 1870, 120; in 1880, 59; in 
1890, 129. 

In early days, we learn from the church book, that it 
was very strict in its discipline. It dealt rigidly with 
those who violated its rules — drunkenness, adultery, per- 
jury, leaving the county without paying debts, and scan- 
dal mongers, fighting and non-attendance upon the 
meetings were severely dealt with, and quite a number 
were excluded from time to time. Provisions were made 
for traveling preachers who might visit them. 

COURTLAND CHURCH. 

This church was organized May 5, 1827. The presby- 
tery consisted of Elders Henry W. Hodges, Daniel P. 
Bestor, and John L. Townes. The following were the 
constituent members: Abner Blocker, Thomas. Ashford, 
William Ashford, David Palmore, Joseph A. Doyle, Si- 
nai Downing, Elizabeth Sims, Elizabeth S. Dandridge, 
Penelope McGregor, Jane Ashford, Judith Ashford, Fanny 
Goode, Charity Bird, Lucinda McLemore, Primus, a col- 
ored man, and Anna, a colored woman. Elder Daniel P. 
Bestor was the first pastor, Thomas Ashford was the first 
deacon, and Abner Blocker was the first clerk. The fol- 
lowing were the pastors in regular order after Bestor, who 
served six years: Joseph Lane, 1834-5 ; J. L. Townes, 
1836-1844, eight years; A. L. Stovall, 1845-1850, five 
years; D. Bridenthall, 1851-4, four years; W. H. Barks- 
dale, 1855-7, two years ; Jos. Shackelford, 1858-65, seven 
years, also in 1869; G. A. Coulson, 1866-7, two years ; W. 
W. Kone, 1870; R. J. Jennings in 1872. After Brother 



172 HISTORY OF THE CHURCHES. 

Jennings there was no regular preaching. The member- 
ship decreased until there were only two members : Sis- 
ters Martha H. Owen and S. W. Shackelford. These two 
sisters turned over the church property to the Muscle 
Shoals Association, to be kept in trust, and the interest 
used for missions, and when a new Baptist Church should 
be constituted at Courtland the property and money on 
hand to be turned over to that church. The property 
consisted of a most beautiful lot, in the heart of the town, 
and the old church house, which soon fell down. The re- 
mains of the old house were sold, and the proceeds, 
amounting to $200, were turned over to the executive 
board. This amount is now out at interest. 

The deacons of the church besides Brother Ashford 
were Joseph Sanders and M. W. Mays. The clerks were 
Samuel Oates, M. W. Mays, and A. G. Owen, Dr. Jos- 
eph H. Eaton, President of Union University, preached 
for this church in 1857. The year the church house was 
built and dedicated, he preached the dedicatory sermon. 

The Courtland Church presented a plan for missionary 
work to the association in 1846, which was ultimately 
adopted. This church, with Carmel and Mt. Pleasant 
Churches were the leaders in the missionary movement 
which resulted in bringing the association to enter upon 
the work of missions. Such men as Leigh, Townes, Bes- 
tor, Ashford, Mays, and Jarman kept urging the matter 
until the work was accomplished. In 1832, the church 
gave authority to its delegates to withdraw from the as- 
sociation, if they thought it conducive to the harmony of 
the churches generally to do so, and for the churches in 
the Tennessee Valley to form a new association. This 
was on account of the anti-missionary spirit manifested 
by the association. But it was not done. 



LIBERTY. 173 



Liberty Church. 



This church was constituted about the year 1830, El- 
ders Jeremiah Burns and Josiah Barker being the presby- 
tery. The constituent members were Thomas Gibson 
and wife Mary, Malinda Partlow, Mary Mastin, Lewis D. 
Massengale, Mary Massengale, Silas Fowler, Rachel Bat- 
tle, James Gibson, Eliza Hughes, Henry Phillips and 
wife. It was originally located about ten miles North- 
west from Courtland, near a place now called " Red 
Banks/' but after the war was removed to Jonesboro, a 
town on the Memphis and Charleston Railroad, five miles 
west of Courtland. The town is now called Town Creek. 
In 1856, when the writer first became acquainted with the 
church, it had a large and commodious church building. 
The house was also removed to Jonesboro, and now stands 
there, very much out of repair, but can be made a com- 
fortable church house by the expenditure of a little 
money. The writer was personally acquainted with sev- 
eral of the constituent members — the last one, Deacon 
Silas Fowler, died a few years ago at his daughter's, Mrs. 
George King, near Leighton. He was a most excellent 
man and a good Christian. He died the death of the 
righteous. 

The pastors of the church were the following in the or- 
der of their names : Josiah Barker, Wm. Leigh, John L. 
Townes, Henry W. Hodges, Dupree, Ambrose Gil- 
bert, from 1842-43 ; Samuel Wood, four years, to 1847. 
Brothers J. C. Vincent and Cummings, missionaries, 
served until the close of 1850. Elder J. Gunn, three 
years, and after him Elder W. H. Barksdale, until 1S58. 
Elder Jos. Shackelford was pastor in 1859. During the 
war it was without a pastor, and its light almost went out, 
and for several years afterwards there was no regular 



174 HISTORY OF THE CHURCHES. 

preaching, except by missionaries. In September, 1872, 
it united with Pilgrims' Rest Church, which was lo- 
cated a few miles south of Jonesboro. The new organ- 
ization was called Jonesboro Baptist Church for awhile, 
but assumed the name of the old church in October, 
1873. Elders S. M. Steenson and W. A. Agee consti- 
tuted the presbytery that organized the new church. 
There were forty-four members in the new organization. 
Since that time the following brethren have been pastors : 
S. M. Steenson, three years ; W. A. Agee, two years ; J. 
R. Nesmith, one year; James S. Gibson, one year; J. I. 
Stockton, three years ; J. Gunn, one year; John Speer, 
one or two years as missionary pastor. In 1889, when 
the church was almost disbanded, Elder J. B. Huckabee, 
missionary, visited the church and had regular appoint- 
ments. The church was revived and nineteen members 
were gathered up. God's blessings attended his efforts, 
and now (1890) the church has fifty-seven members, and 
is in good working order. Liberty Church has had some 
noble morking members. Deacons L. D. Massengale and 
Edward Stanley were excellent men, and uncompromis- 
ing Baptists. 

Shilo Church, Morgan County. 

This was one among the oldest churches in the Associ- 
ation. We have not been able to find the old church 
book, but from the one we have, which goes back to 1840, 
we learn that it had been organized many years before. 
It joined the association in 1828, on a letter from 
Flint River Association. In an obituary notice of Deacon 
James Echols, which is recorded in the minute book we 
have, it is stated that he had been a deacon of the church 
for about thirty-eight years, and that he moved to Ala- 
bama in 1 81 8. He died November 12, 1856. This would 



SHILO. 175 

lead us to suppose that the church was organized about 
1 81 8. This church was located five or six miles North- 
east from Somerville. It was once a strong church, but 
has gone down. The last time that it was represented in 
the association was in 1881. It then reported nineteen 
members. Most of its members went to Blue Spring 
Church, which was only a few miles from the old church 
house. We know not who were the pastors previous to 
1840. Our record commences with that date, except we 
know that James Echols was deacon. The pastors since 
that time, as we learn from the record, were Sylvanus 
Gibson, who served ten years ; W. R. Steeley, Wm. Lucas, 
Enoch Windes, E. W. Benson, M. A. Verser, W. W. Wil- 
hite, J. K. Lynn, T. G. Underwood, T. J. Weaver, John 
E. Weaver, Jno. M. Simpson, and B. Williams. The 
clerks have been S. W. J. Benson, E. Easton, Wm. Irwin, 
James Tapscott, E. W. Pope, Wm. Harwood, S. N. 
Reeves, W. T. Morrow, L. M. Lynn, W. H. McClure. 
The deacons were James Echols, John Holmes, S. W. J. 
Benson, James Tapscott, John J. Thompson, Archibold 
Tapscott, M. W. Lynn, and Jonathan Collins. There 
were several ordained and licensed preachers in this 
church. Wm. Irwin was ordained in this church in Janu- 
ary, 1845. The presbytery were Elders S. Gibson, J. 
Cummings, and J. C. Vincent. Brother Benson was a li- 
censed minister, and preached for the church frequently. 
For some cause, not mentioned, he had his name erased 
from the roll. In June, 1844, Elder Gibson charged one 
Lewis Johnson with defaming his ministerial character, 
and the character of the church. The case was tried at 
the July meeting, and Johnson was excluded. He after- 
wards became a member of Guntersville Church. Com- 
plaint was made to the association by Shilo Church, 
against Guntersville Church, for receiving an excluded 



176 HISTORY OF THE CHURCHES. 

member of Shilo Church. The association sent a com- 
mittee to labor with the Guntersville Church, and get it 
to rescind its action, and send Johnson back to Shilo 
Church to make his acknowledgments. She would not 
do this, and Johnson would not go in person to Shilo 
Church to make his acknowledgments, but wrote to the 
Church. The church would not receive this. Finally the 
association withdrew fellowship from Guntersville Church. 

Friendship Church, Lawrence County. 

We have no record book of this church, and we have to 
gather our information concerning it from the minutes of 
the association. We note that it was received into the 
association in 1830. It must have been organized a short 
time before this. From the Hopewell Church book we 
notice that aid was asked by Friendship Church, in 183 i f 
of Hopewell Church, to settle some difficulty in that 
church. Who its pastors and deacons and clerks were, 
we have no means of finding out. In 1840, it was rep- 
resented in the association by Samuel W. Echols, James 
Simpson, and Edmond Dutton. It then had thirty- 
seven members. When the association, in 1846, took 
a stand in favor of missionary effort, a number of 
churches left the association, and some divided. Friend- 
ship Church divided, and there were two organizations, 
each calling itself Friendship Church. We notice in 
the minutes of the association of 1853, that Friendship 
Church was represented by Brothers James Simpson, G. 
Norwood, and P. Chitwood. Its membership was twenty- 
nine, and Elder W. W. Wilhite was pastor. It was not 
represented again until 1859, all( ^ then only by letter. 
Its membership was reported to be only fourteen, and 
Wm. Wright its pastor. There seems to have been no 
representation until 1872 from the church, when it was 



MOULTON. 177 

received as a new church, James Simpson, its delegate ; 
number of members, eleven. It has generally represented 
itself in the association since 1880. We remember that a 
few years after the war, perhaps it was in 1867 or 1868, 
we visited this church with Elder G. A. Coulson, and held 
a meeting of days. Large crowds attended, and there 
was considerable interest. There were over twenty con- 
versions, mostly young people, and we found fully as 
many more in the congregation who confessed to having 
a hope, but were not connected with any church. We 
could get very few of them to join the church. The 
reason was, as we found out, that most of these young 
people were the children of our anti-missionary Baptist 
brethren, or connected with them in some way, they 
would not join their parents' church, and they did not 
like to join a church their parents opposed, hence they re- 
mained out of the church. An effort was made to bring 
the two parties together, but was unsuccessful. Old 
Father Dutton, as he was called, was the leader of the anti- 
missionary party. He was willing to unite, provided the 
united body would not join any association. Brother 
James Simpson, who was the leader of the missionary 
party, was not willing to do this, so the effort to consolidate 
the two parties failed. The missionary church is growing 
slowly, its number reported in 1889 was twenty-six. El- 
der S. R. C. Adams preached to this church in 1881. 
Since that time it has been supplied by Elder T. J. 
Weaver, the missionary of the association. It is situated 
three or four miles southwest of Danville. 

Moulton Church. 

This church was received into the association in 1849. 
We suppose it was organized in the same year. Salem 
Church was only a short distance from Moulton, and 



I78 HISTORY OF THE CHURCHES. 

those Baptists who lived in the town previous to this were 
members of Salem Church. We have no church record, 
hence cannot tell who were the constituent members of 
the church. We judge, however, that Brother F. C. 
Owen was one of them, and perhaps Isaac N. Owen. In 
1853, R. B. Burleson, I. N. Owen and F. C. Owen were 
the delegates. Its membership then was 106. Elder R. 
B. Burleson was the pastor then, and we suppose he was 
from the first as he located in Moulton about the time 
the church was organized, and he doubtless was the prime 
mover in its organization. He was teaching in Moulton, 
and when the association determined to have a female 
school, his school was adopted by the trustees and made 
the school of the association at its session of 1850. 
Elder Burleson remained pastor until 1855, when he re- 
signed the charge of the school and the pastoral care of 
the church and removed to Texas. In 1856, Elder Jos. 
Shackelford, who had been elected principal of the school 
took charge of the church and was its pastor until 1859, 
when he resigned, when Elder Gunn was chosen and 
served one year. In i860, Elder Jos. Shackelford was 
again chosen pastor and had charge of the church until 
1867, when he resigned and removed to Tuscumbia. Elder 
T. W. Tobey preached for the church for a short time in 
1867. Then Elder John L. Lattimore, who had been 
elected principal of the Female Institute was chosen pas- 
tor and had charge of the church until he left for Texas, 
in 1874. In 1875, Elder J.G. Nash was pastor. In 1876, 
Elders J. S. Gibson and C. W. Elkins were co-pastors. 
In 1878, C. W. Elkins was pastor. Elder Shackelford 
became pastor again in 1879, an< ^ continued until the 
close of 1 88 1. He was succeeded by Elder Mat. Lyon, 
who remained pastor until 1889. Elder R. T. Wear suc- 
ceeded him in 1890 and was pastor one year. Elder T. 



MACEDONIA. 1^9 

R. Bragg is the present pastor. The deacons, so far as 
we remember, were F. C. Owen, James Wise, J. Y. Shoe- 
maker, W. A. Gilbert. 

C. G. Lynch was clerk for many years. We do not re- 
member the other clerks. 

The Moulton Church has not grown much for the last 
twenty years, in fact, it has decreased in numbers. Its 
report of membership in 1889 was forty-seven. It has 
always been a liberal church in its contributions to the 
various benevolent objects fostered by the association. 
It has had some noble men in its membership who have 
passed away, among whom may be mentioned, F. C. 
Owen, Isaac N. Owen, Wm. Harris and J. Y. Shoemaker. 

Macedonia Church, Franklin County. 

This church was organized on Saturday before the fourth 
Lord's Day, in July, 1843. Elders A. L. Stovall, Syl- 
vanus Gibson and Theophilous Skinner being the presby- 
tery. The church was organized where the church house 
now stands, two and one-half miles east of Newburg, on 
the road from Moulton to Russellville. 

The following were the constituent members : Thomas 
Chiles, Lucy Chiles, S. H. Burrass, Sarah Burrass, Ed- 
mond Russell, Leah J. Russell, George Russell, Johnson 
Howell, Amanda Byles, Zachariah Tungate, Joanna Tun- 
gate, Peter King, Patience King, George D. Cleere, Eliza- 
beth Cleere, Nancy Shikle, Barbary Shikle, John Barker, 
Nancy H. Barker, Nancy Barker, Amanda McClusky, 
Rachael Yocum, Hubbard McCarver, H. C. Tubbs, Mary 
McCarver, Richard Russell, Jane Yocum, Eliza P. No- 
lan, Malinda Long, Zadoc Long, Jennie Yocum. 

Elder A. L. Stovall was the first pastor and served the 
church until about the time he left the State for Missis- 
sippi in 1852. Elder R. J, Jennings was called in 1853 



l8o HISTORY OF THE CHURCHES. 

and served to 1855. In 1856, Elder J. C. Roberts was 
called and served until i860, when Elder W. Balch be- 
came pastor, who served one year. In 1861, Elder M. 
Finney was pastor and served several years. Elder J. C. 
Roberts was pastor in 1865. He was succeeded by Elder 
R. J. Jennings. J. R. Nesmith was pastor in 1870 and 
1871 ; M. Finney, in 1873 ; E. R. Little, in 1876; J. C. 
Roberts, in 1878-80; and Elder Finney has been the pas- 
tor for the last ten years. 

John Barker was the first clerk, and George D. Cleere 
and Edmund Russell were the first deacons. The church 
appointed the regular day of meeting to be Saturday be- 
fore the third Sabbath in each month, and it has never 
been changed. It represented itself in the association in 
1843. Thos. Chiles and George Russell were chosen dea- 
cons in 1845. Edmund Russell had been licensed to 
preach, and had also been lettered out. At the August 
meeting, 1847, George D. Russell was licensed to preach, 
and in September, 1849, he was called to ordination. 
Elder J. C. Vincent and A. L. Stovall constituted the 
presbytery. H. A. Henley, J. M. Rucker and John 
Tubbs are the present deacons, and J. M. Rucker is the 
clerk. This church, like many others, has had its bless- 
ings and joys, its sorrows and disappointment, its times 
of refreshing and its times of barrenness and apathy, 
but she stands today a living witness of the past and the 
present, for Christ, and we trust that her candlestick may 
never be removed until Christ shall come to receive His 
own. Her present membership as reported is eighty-one. 

Shoal Creek Church, Morgan County. 

This church is situated in Morgan county about six or 
seven miles east of the village of Flint, on the Louisville 
and Nashville railroad. It was constituted on the second 



TUSCUMBIA. l8l 

Sabbath in March, 1844, Elders Jos. Vinson, Richard B. 
Burleson being the presbytery. The following were the 
constituent members : David M. Lowery, Annie Edwards, 
S. F. A. Yeager, James E„ Yeager, Elizabeth Yeager, Ira 
Yeager, Jane Yeager, Jeremiah Romines, Mary Romines, 
Susan H. Romines, David R. Romines, Elizabeth Adams, 
Catherine Welch, Minnie Simes, G. W. Wallace, Mary Wal- 
lace, Mindora Simes, Ann Yeager, Lucinda Welch. The 
first deacons were Ira Yeager, David Lowery, and G. W. 
Wallace. Their successors were as follows : Christopher 
Wright, G. W. Tapscott, W. T. Collier, Henry Living- 
ston, W. T. Cobbs and William Halbrooks. The first 
clerk was S. F. A. Yeager, followed by Brothers C. A. 
Wright, C. Ratliff, J. H. Red and E. T. Spain, who is the 
present clerk. The first pastor was .Elder J. C. Vincent, 
in 1845. His successors were as follows: Elders Gwin, 
in 1845 5 E. W. Benson, in 1848, for a short time, then C. 
Wright, succeeded in 1854, by M. A. Verser. He was 
succeeded, in 1873, by Elder W. W. Wilhite. In 1875, 
Elder C. W. Callahan was pastor. Elder W. B. Carter 
followed him in 1877 and continued until 1885. Elder J. 
D. McClanahan was pastor from 1885 to 1887. Elder H. 
J. Halbrooks was pastor in 1887, Elder J. I. Stockton in 
1888, and Elder J. N. Thompson, in 1889. The present 
pastor is Elder J. E. Roan. The membership as reported 
in 1890 was eighty-five. Other churches rising up around 
it have somewhat reduced its strength. 

Tuscumbia Church. 

We are not able to tell the exact date when this church 
was organized nor its constituent members. Elder R. B. 
Burleson was called to the Tuscumbia Church in 1845, 
and went there from Athens, Alabama, and remained its 
pastor until 1848, when he went to Moulton. It is highly 



1 82 HISTORY OF THE CHURCHES. 

probable that Tuscumbia Church was organized just after 
La Grange Church was dissolved, which was in 1843. 
Brother Edmund Ellet, who was a member of La Grange 
Church, was afterwards a member of Tuscumbia Church. 
The church property at La Grange was sold and the 
money expended in buying a house of worship at Tus- 
cumbia for the Baptist Church. This we learned from 
Brother Ellet himself, who, as deacon and one of the 
surviving members of La Grange Church, was authorized 
to sell and purchase. 

Elder J. Gunn was called to the church in 1849 an< ^ 
served it for four years, giving it half his time. Elder 
Woodlief Thomas succeeded him in 1853 and was pastor 
three years. He was succeeded by Elder J. Gunn, who 
served the church as pastor until 1861. The war and the 
movement of the armies prevented further labors on his 
part. During the war nothing was done. In 1866, Elder 
G. A. Coulson, now of Texas, became pastor, he served 
until 1867. He was succeeded by Elder Jos. Shackelford 
in 1868, who was pastor until 1876. In the winter of 
1976-7, he resigned and went to Arkansas. Elder J. 
Gunn succeeded him and preached to the church for sev- 
eral years, from 1877 to 1 880. In 1880, Elder T. B. Craig- 
head was pastor. He was succeeded by Elder C. W. 
Hare, who served the church in 188 1-2. In 1884, Elder 
A. J. Ashburn was pastor. In 1885, Elder W. H. Barks- 
dale was pastor. He was succeeded by Elder Gunn, who 
was succeeded in 1887 by Elder J. M. Thomas. Elder J. 
E. Herring was pastor in 1889 an< ^ part of 1890. Elder 
J. C Hudson is now the pastor. 

Brother John D. Inman was the clerk of the church for 
many years. A. L. Moody is the present clerk. Ed- 
mund Ellet, Macklin Sledge, F. M. Belue, Brother Lloyd, 
John D, Inman have been the deacons. There may have 



PLEASANT HILL. 1 83 

been other deacons, but we have not been able to secure 
the names. This church has always been weak in num- 
bers and financially. They had a good brick house of 
worship, but its walls were cracked and it was thought 
that it was dangerous. They have torn it down and are 
now building a new house. The work proceeds slowly 
because of want of money. Tuscumbia is a growing 
town, now having more than 3,000 inhabitants. The Bap- 
tists should not be behind others, but press forward with 
earnestness to occupy the field. 

Pleasant Hill Church, Morgan County. 

This church is located about eight miles southwest of 
Decatur, on what is called the " old Decatur and Moul- 
ton road." The original church was constituted about 1 843 
or 1844, as it was received into the association in 1844. 
It was reorganized in 1866. Prior to this it had been a 
church of some interest, with Elder Wm. Lucas as pastor, 
but he having moved to Texas, Elder Wm. Thompson 
became the efficient pastor, and held his position up to 
the late war, during which he died. Many of the mem- 
bers died, or were killed, and moved away, so that at the close 
of the war there were but three male members, namely, John 
Prater, James Anderton, and Brother Gregory, and a few 
sisters left. The house was dilapidated, and everything 
out of fix. In the year 1866, Elder J. Gunn began to 
preach there, and soon an interest was awakened, and 
large congregations greeted him at every service. Dur- 
ing the year about sixty members were received by ex- 
perience and baptism. With this new life and new force 
there was built a new and comfortable house of worship, 
and everything moved on well. This state of things 
lasted during the ten years that Elder Gunn was pastor, 
and many additions made to the church every year. The 



1 84 HISTORY OF THE CHURCHES. 

aggregate of baptisms during these ten years was not less 
than four hundred. Elder W. B. Carter followed Elder 
Gunn as pastor, then Elder Jos. Shackelford, and after 
him, Elder J. I. Stockton and Elder W. T. Cobbs, who 
is the present pastor. The church has not grown very 
much within the last ten years. There are several causes 
for this. A number of the members have gone off to or- 
ganize other churches ; there have been some internal dis- 
turbances, which have had a tendency to weaken the church 
in spirituality, if in nothing else, and it has been a diffi- 
cult thing for the members to bring themselves up to the 
duty of supporting their pastor. They had been so long 
accustomed to get their preaching without paying any- 
thing for it, that it was a hard matter for many to accom- 
modate themselves to the changed condition of things. 
We are glad to learn that the church is supporting its 
pastor now better and more promptly than they have ever 
done. Brother John Prater, Thos. Prater, Jos. Robertson, 
and Rufus Eddy were deacons of this church under the 
new organization. Brother John S. Hale was the clerk 
for a long time ; Brother W. R. Simpson is the present 
clerk. From this church Elders Charles W. Callahan and 
S. R. C. Adams received their ordination. It was from 
this church that letters were obtained by a large part of 
the members who constituted Hillsboro and Macedonia 
churches. 

Decatur Church. 

We are not able to find out the exact date of the con- 
stitution of this church. The deed to the church lot is 
dated February 23, 1842. It is probable there was an or- 
ganization about this time, but there is no record of its 
connecting itself with the association until 1847. Elder 
Edmiston was pastor, and perhaps had something to do 



DECATUR. l8S 

with organizing the church. Brethren A. Houk, Dr. A. 
A. Burleson, W. H. Davis, Thos. Bellew, Wm. Callahan, 
James H. Wells, and Hopkins Houk were the male mem- 
bers, and their wives, mothers and sisters were also mem- 
bers ; probably they were the organic members, with some 
others whose names we have not been able to procure. 
Elder John H. Edmiston resigned in 1853, and Elder G. 
D. Russell became pastor for that year. He was succeeded 
in 1854 by Elder J. Gunn, who served the church until 
1856, when Elder E. D. Miller of Kentucky, now of Mis- 
sissippi, became pastor and served one year. In 1857, El- 
der Gunn became pastor again, and served until 1859; 
then a licentiate, Thomas Nicholson, supplied the church 
for a short time in 1859-60. From 1862 to the close of 
the war, 1865, Decatur was occupied by the federal 
troops, except for a few months in 1863-4. The house of 
worship, a good brick structure, worth at least $1500, was 
totally destroyed, all the bricks being removed. The 
members were scattered, as the citizens were forced to 
leave the town. A few of the members returned and 
made an effort to rebuild, but were unfortunate in the se- 
lection of a minister to aid them, who embezzled most of 
the funds he collected and left. They kept up their or- 
ganization, however, and the Presbyterians, who had been 
able to build a small house, gave them the use of it for 
preaching once a month. Elder Gunn, whose member- 
ship was in this church, preached for the church from 
time to time. An effort was made by Elder R. A. 
Windes to raise money to build a house in 1874-5. He 
secured some money and lumber, but not enough to jus- 
tify commencing to build. Elder Kone had previously 
made an effort in 1870. In 1879, Elder Jos. Shackel- 
ford took charge of the church as pastor, and preached 
to it (with the exception of about one year in 188 1-2, 



1 86 HISTORY OF THE CHURCHES. 

when Elder F. C. David, State Missionary, preached 
for it) until 1886. The effort to build was continued, 
and Brother David got up more funds and commenced 
building. In 1883, Elder Shackelford again became 
pastor, he having retired, in order that Elder David 
might give his attention to building the house of worship, 
as Shackelford, being engaged in teaching, was not able 
to do this. The house was finished and dedicated in July, 
1883, Elder W. C. Cleveland, D. D., preaching the dedi- 
catory sermon. Elder Shackelford having resigned, Elder 
W. T. Browning was pastor, in 1887. In 1888, Elder 
D. W. Gwin, D. D., was pastor, entering on his work in 
the spring, and continued until 1889, when he resigned and 
went to Norfolk, Va. Elder W. M. Blackwelder suc- 
ceeded Dr. Gwin, and is the present pastor. This church 
has been assisted for several years by the State Mission 
Board and by the association. It has now, we are glad 
to say, become self-supporting, and is growing under its 
present pastor. The church has a parsonage, which has 
been built within the last year, through the energy and 
perseverance of the sisters of the church. No church has 
a more faithful band of Christian women than the Deca- 
tur Church. There are some of them who have stood by 
the church in its darkest hours, and have done what they 
could ; they have been with it in sunshine and in storm. 
It has a good comfortable house of worship, not very 
large, but sufficient for present wants. The little church 
has had many difficulties to contend against. In 1878, 
Decatur was visited by that dreadful scourge, the yellow 
fever, and again in 1888. The church suffered by both 
epidemics. At no time very strong, either in members 
or wealth, it has never been able, until recently, to sus- 
tain a pastor. In 1887, what was called a " boom " struck 
Decatur ; real estate increased in value very rapidly, peo- 



FIRST BAPTIST. 1 87 

pie flocked to the town from all directions, and the popu- 
lation soon doubled itself. The church was also strength- 
ened by this influx of people. The yellow fever epidemic 
of 1888 had its effect upon the prosperity of the town, as 
well as upon the church. Its growth has not been so fast 
since, but perhaps more solid. In the two towns of De- 
catur and New Decatur the population is over 7,000. 

Brother James H. Wells was a deacon of the church 
for many years, until his death in 1883 or 1884; Brother A. 
Houk was also a deacon. Brother Henry C. Gilbert was 
ordained deacon during the pastorate of Elder Shackel- 
ford ; he and Brother Malone are the deacons at this 
time. Brother John A. Thomason is the present clerk, 
and has been for several years. The church has a good 
Sabbath school, numbering about 100. Its membership 
as reported in 1890 was 102. 

First Baptist Church, New Decatur. 

The town of Decatur consists of two corporations, al- 
though it is in reality all one town, and ought to be so in 
law. In 1889, a number of brethren and sisters, living in 
that part of the town called East Decatur, constituted 
themselves into a church, which they called the First Bap- 
tist Church of New Decatur. It was organized on the 
third day of October, 1889, with fourteen members. The 
following were the constituent members : D. W. Dooley, 
Mrs. M. A. Dooley, J. C. Lance, Mrs. T. A. Lance, J. T. 
Chenault, Mrs. S. A. Chenault, J. J. Sawyers, Mrs. S. R. 
Sawyers, Miss Lizzie Sawyers, W. C. Buck, Mrs. M. E. 
Buck, E. S. Skillington, Mrs. E. Skiliington, Miss S. E. 
Dooley ; Elders J. D McClanahan and J. M. Simpson be- 
ing the presbytery. They have built them a small house 
of worship, and have a good Sabbath school. The church 
joined the association at its last session in Falkville in 



1 88 HISTORY OF THE CHURCHES. 

October, 1890. Elder John Speer was their first pastor, 
supported in part by the Muscle Shoals Association and 
the State Mission Board. He resigned in October, 1890. 
The number of members reported to the association was 
thirty-eight. W. C. Buck is the clerk and Brothers J. J. 
Sawyers and A. M. Lee, the deacons. 

Hillsboro Church. 

This church was organized as the Gilmerville Baptist 
Church, in 1873. The name of the village was then Gil- 
merville. It was changed to Hillsboro in 1875. This 
little town is about twelve miles west of Decatur, on the 
Memphis and Charleston Railroad, in Lawrence county. 
Its present population is about 250. Elder J. Gunn was 
one of the presbytery in organizing the church, and was 
its first pastor, and continued until 1875, when Elder 
Charles W. Callahan became pastor. In 1877, Elder C. 
W. Elkins became pastor and continued until 1879. ^ n 
September, 1879, Elder Jos. Shackelford was called to 
the pastoral care of the church, and accepted. He has 
been pastor ever since. S. J. Porter and W. T. Watts 
were the first deacons. The first named is living, the 
latter is dead. In 1877, W. J. Hendrix was elected 
deacon, and in 1881, J. W. Wallace was elected deacon. 
Brothers Porter and Wallace are the present deacons. 
Brother J. H. Gunn was the first clerk. Brother Joel 
Cottingharn succeeded him at his death. Brother 
Cottingham also died and was succeeded by Brother A. 
J. Brown, in 1880. Brother W. F. Berry succeeded him. 
The present clerk is Brother Wm. J. Cottingham. 

In 1879, when the present pastor took charge of the 
church, the house of worship used was a very uncomfort- 
able building and was a union house. He urged the 
church to build or buy that house and repair it. They 



MT. NEBO. I89 

bought the house and repaired it, and worshiped in it 
until 1888. In April, 1877, the church resolved to build 
a new house. This was completed and dedicated in 
August, 1888. It is a beautiful building, large and com- 
fortable, with a baptistery in it. Since that time the 
church has gradually grown, not so much in numbers as 
in efficiency. In 1879, *h e amount given for missions 
was $15, now it gives $50 for missions and has doubled 
its pastor's salary. It keeps up a good Sabbath School. 
Its membership reported at the last association was 
seventy-five. 

Mt. Nebo Church, Morgan County. 

This church was constituted on the third Sabbath in 
October, 1869. The presbytery consisted of Elders D. 
A. Nunn, W. C. Witt, J. C. Cox and J. L. Witt. The 
constituent members were J. C. Cox, W. C. Witt, Josey 
Witt, John W. Gibson, Mary Gibson, John Gibson, L. L. 
Gibson, D. W. Sherrell, R. B. Gibson, Sarah Sherrell, 
J. H. Day, J. D. Turentine. The first pastor was W. 
C. Witt who served from October, 1867, to March, 1872. 
Elder W. W. Wilhite was the second pastor, serving 
from March, 1872, to October, 1874. Elder W. B. Carter 
followed him, and served to February, 1878. He was 
succeeded by Elder S. R. C. Adams, who served until 
October, 1880. Elder Carter again took charge of the 
church and served until December, 1887, when Elder W. 
T. Cobbs, its present pastor took charge. The following 
have been the deacons : Richard B. Gibson, John B. Gib- 
son, J. R. Witt, R. B. Minter. The clerks have been J. 
C. Cox, R. B. Day, R. B. Gibson. This church has had 
some difficulties to contend with in its progress. Their 
house of worship was burned down, at one time, several 
years ago. It has had to contend with a great deal of 



I90 HISTORY OF THE CHURCHES. 

false doctrine which was disseminated in its midst. It is 
now, however, in a prosperous condition. It is in a popu- 
lous neighborhood and its spiritual condition is better 
than it has been for years. Its missionary spirit has 
increased very much in recent years and it may now be 
considered one of our growing churches. Its present 
membership is seventy-six. It has a Sunday School with 
fifty pupils. 

Ml Zion Church, Morgan County. 

This church was constituted May 8, 1853, Elders 
Enoch Windes, W. W. Wilhite, J. K. Lynn and M. A. 
Verser, being the presbytery. The following brethren 
and sisters were the constituent members : Samuel Fran- 
cis, Elizabeth Francis, James Tapscott, John W. Francis, 
C. L. Wilhite, S. L. Wilhite, Lucinda Francis. Elder W. 
W. Wilhite was the first pastor, and remained the pastor 
until 1868. From September, 1868, to September, 1869, 
there was no pastor. Elder W. G. W. Smith was pastor 
from 1869, to September, 1875. Elder C. W. Callahan, 
was pastor from 1875 to 1877. From September, 1877, 
to 1878, there was no pastor. Elder J. N. Thompson was 
pastor from September, 1878, to September, 1881. In 
1 88 1-2, Elder S. R. C. Adams was pastor, Elder Stamps 
succeeded him, and was pastor to 1884. No pastor for 
the next year, but Elders Adams, Smith and Thompson 
preached for the church; in 1885-6, Elder Smith was 
pastor; in 1886-7, Elder C. A. Owen; in 1887, Elder 
Smith became pastor again, and has continued until the 
present time. The clerks have been Brothers James 
Tapscott, J. J. Thompson, C. T. Martin and W. P. Key. 
The names of the deacons have not been given me. 
Elders J. N. Thompson and W. G. W. Smith were 
ordained in this church. This church is in the midst of 



ROCKY CREEK. I9I 

a prosperous neighborhood and has it in its power to 
accomplish much good for the Master. Its total member- 
ship reported to the association was seventy-two. 

Rocky Creek Church, Morgan County. 

This church is situated in the eastern part of Morgan 
county, near what is called Lawrence's Cove. It was 
organized September 6th, 1867, Elders O. Lawrence, 
and John Holmes being the presbytery. The constitu- 
ent members were Jessee J. Weaver, Jacob Holmes, W. 
C. Denson, J. C. Oden, Reuben M. Holmes, Martha J. 
Holmes, Mary A. Weaver, Sarah A. Denson, Lucretia 
Smith. Jessee J. Weaver and Jacob Holmes were received 
into the organization as deacons, and are deacons of the 
church now, and fill their office with honor. W. S. 
Weaver and W. T. Cobbs were received as deacons, and 
acted as such, until they removed their membership to 
other churches. W. C. Denson was the first clerk, he 
was succeeded by T. L. Simpson, who was followed by 
S. L. Weaver, who held the office until his death in 1885. 
T. L, Simpson was again made clerk, and continued 
until 1887, when he removed to Falkville. J. A. Oden is 
the present clerk. The church book shows that these 
brethren were faithful in the performance of their duties. 
There was ' no regular pastor for the first year. In 
August, 1868, Elder Butler Williams was chosen pastor. 
In 1871, he was succeeded by Elder W. G. W. Smith, 
who served one year. In 1872, Butler Williams was 
chosen again, and served the church three years. When 
old and infirm he retired from the pastorate, and Elder 
Thomas J. Weaver was chosen pastor. In 1884, he re- 
signed, and Elder John E. Weaver became pastor, and 
has been ever since. The church first joined Warrior 
River Association, and remained in it several years. In 



192 HISTORY OF THE CHURCHES. 

1 88 1, it joined Muscle Shoals Association. Four minis- 
ters have been sent out by this church, viz : G. W. Ford, 
Thos. J. Weaver, J. E. Weaver and John W. Hood. It 
has also received two ordained ministers, viz : Butler 
Williams, from Georgia, and Wm. M. Simpson, from Col- 
bert county, Alabama. This church has had an eventful 
history. Organized with only nine members, under the 
care of Elder Butler Williams, it increased in members, 
and soon became the strongest church in that part of the 
county. After the change of pastors, the inexperience 
of the young pastor, T. J. Weaver, was such, that he was 
not able to hold together the different elements which 
had been brought into the church. Division of senti- 
ment and doctrine soon manifested itself. The anti- 
missionary spirit developed itself by a resolution offered 
to declare non-fellowship, with all Bible and tract socie- 
ties, all the benevolent institutions and missionary organ- 
izations. A division followed. The missionary part held 
the church house, and soon developed in the same chan- 
nel of life and power which it had before enjoyed. The 
young pastor, with a church free of strife enjoyed many 
precious revivals of grace, in which numbers were brought 
to know their Saviour. 

This prosperity was followed by another contention 
upon associational attachments, which was harmonized, 
and another church formed, which attached itself to Cull- 
man association, leaving the old church very small in 
numbers and dispirited. T. J. Weaver resigned and 
J. E. Weaver became pastor. Years passed and much 
discouragement followed. Many members went to other 
churches, while others lost their interest and would not 
attend church. In 1888, new determinations were made, 
negligent members were admonished to duty, and those 
who would not take up their cross were excluded. Strict 



BETHEL. I93 

discipline was exercised and the church began to revive 
'and now promises well for the future. The number of 
members reported at the last association was twenty-six. 

Bethel Church, Morgan County. 

This church is situated about two miles northeast of 
Hartsell, Morgan county. It was constituted on Satur- 
day before the first Sabbath in October, 1872, by Elders 
W, W. Wilhite and G. W. Tapscott, deacons. The fol- 
lowing were the constituent members : John B. Short, 
J. D. McClanahan, Samuel Trotman, Will McClanahan, 
Matilda Short, Serena McClanahan, Judy C. Hartsell, 
Elizabeth Short and Tempe J. McClanahan. Elder J. 
N. Thompson was first pastor and J. D. McClanahan, 
clerk. J. C. Hartsell and Samuel Trotman were the 
first deacons. The church was received into the asso- 
ciation at its session in 1873, at Bethel Church, Law- 
rence county. In 1875, J. D. McClanahan was chosen 
deacon and J. C. Love, clerk. The latter is clerk now. 
Elder Thompson served as pastor until September, 1879.. 
He was succeeded by Elder W. B. Carter, who served the 
church until September, 1883. Elder J. D. McClanahan 
was pastor in 1883-4. Elder Carter again took charge 
and served until September, 1886. Elder J. I. Stockton 
succeeded him and is the present pastor. F. M. Reeves, 
S. H. Ponder and B. H. Yeager were ordained deacons in 
1886, at February meeting. 

This church has sent out several ministers. F. M. 
Yeager was ordained in July, 1877, and J. D. McClanahan 
was ordained in January, 1879. 

Gum Spring Church, Lawrence County. 

This church is located in Lawrence county near Hat- 
ton post-office, about ten miles northwest of Moulton. It 



194 HISTORY OF THE CHURCHES. 

was organized on the fifth of August, 1881, Elders J. J. 
Stamps and J. R. Nesmith constituting the presbytery. 
The following persons were the constituent members : M. 
A. Gray, Ann E. Gray, E. J. Gray, John Finney, M. F. 
Finney, W. F. Robertson, T. C. Robertson, J. D. Ha- 
good, W. H. Mustin, R. M. Roden, Adaline Roden, S. C. 
Young, M. C. Young and C. P. Young. Elder J. R. Ne- 
smith was the first pastor and served until 1887. Elder 
J. M. Roberts is the present pastor and has been for 
several years. Brother G. W. Bond is the present clerk. 
Who the deacons are or have been, we have not been 
able to find out. It reported to the last association fifty- 
five members and a Sunday School. This church is located 
in a good neighborhood and has a fine field for work. 

Gum Spring, Morgan County. 

We have not been able to get from the pastor or 
clerk of this church any information whatever. We 
therefore have to rely upon what the minutes of the asso- 
ciation give us. It is located in Morgan county, between 
Somerville and Falkville, perhaps nearer Falkville than 
Somerville. When it was organized we do not know. 
Neither do the minutes of the association show when it 
was received into that body. We suppose, however, that 
it was at its session at Mt. Pisgah in 1878, as its name ap- 
pears in the minutes of that year for the first time. The 
delegates from the church to the association that year 
were W. H. Ward, J. E. Roan and J. W. Tapscott. Its 
total membership reported then was thirty. In 1879, 
Elder W. B. Carter is reported as its pastor, and its mem- 
bership thirty-seven. We suppose that the church was 
probably constituted in 1877, an d Brother Carter was its 
first pastor, as he informs us, he was pastor of this church 
four years. Elder J. D. McClanahan became pastor in 



MACEDONIA — OKOLONA. 1 95 

1880, and served until 1884, when Elder J. E. Roan be- 
came pastor. He served one year. Elder J. M. Simp- 
son was pastor in 1885 ; J. D. McClanahan in 1886. J. 
E. Roan became pastor again in 1887 and is its present 
pastor. E. J. Pannell is the present clerk. Number of 
members reported to the last association was sixty-six. 

Macedonia Church, Morgan County. 

This church is located some four or five miles west of 
Flint Station, on the L. & N. R. R. It was organized on 
the last Monday in September, 1879 with twelve members, 
by Elder J. D. McClanahan and F. M. Yeager as a presby- 
tery. Enoch Walraven and John Bramlet were the first 
deacons. The others since were Charles Rabun and 
J. W. Swilling. The clerks have been J. S. Brumlow and S. 
M. Smith. Brother Brumlow is the present clerk. Elder J. 
D. McClanahan served as pastor six years. Elder J. M. 
Roberts followed him and served two years. Elder John 
Speer was chosen pastor next and is still pastor. Under 
the pastorate of Elder McClanahan there were about 100 
additions. It was received into the association at its 
sebsion at Bethel Church, Lawrence county, in 1879, an d 
reported eighteen members. It reported at the last as- 
sociation seventy-one members. Sometimes this church 
reports a Sunday school and sometimes none. It is in a 
very thickly settled neighborhood and it ought to keep 
up a Sunday School all the time. 

Okolona Church. 

This church is situated in the western part of Lawrence 
County. It joined the association in the year 1850. When 
it was organized and who were the constituent members 
we do not know, as we have been unable to get the records. 
We presume that it was organized in 1850, or a little while 



I96 HISTORY OF THE CHURCHES. 

before that. In 1855, it had sixty-three members, and Elder 
T. S. Carson was its pastor. He was also a delegate to the 
association from that church. He was pastor for several 
years. The church was not represented in 1858-9. In 
i860, it was represented by T. S. Carson, T. H. Nesmith 
and John W. Reeves, who reported forty-three members, 
with no pastor. In 1861, Wm. Balch was its pastor, with a 
reported membership of ninety-two. It seems to have 
more than doubled its membership in one year. Brother 
Sam'l W. Wallace was a member of this church at that 
time, and probably its clerk. Elder Balch was pastor in 
1862. In 1863 or 1865, John Sherrell was pastor and 
probably continued until 1868. In 1869-70, E. R. Little 
was pastor. Elder J. R. Nesmith was pastor in 1871, J. 
S. Gibson in 1872, R. T. Wear in 1873, and we suppose, 
in 1874 and 1875. In 1876, Wear and Gibson preached 
to the church alternately. In 1879, S. M. Steenson was 
pastor. Since then, the pastors have been W. C. 
Summers, John Speers, J. S. Gibson, L. P. Craig, John 
R. Nesmith. Isaac Bradford is its present pastor. Its 
clerk is J. J. Beck. Total membership reported, fifty- 
one. Who the deacons are or have been we are not able 
to say. We have asked for the information several times 
but failed to get it. 

New Hope Church, Lawrence County. 

This church is located about six miles south of Court- 
land. We have not been able to get the church book, 
and our information concerning it is gleaned from the 
minutes of the association, and our personal knowledge of 
it, as we have known something about the church for the 
last thirty years. It was constituted about the year 
1854, and was received into the association that year at 
its session in Moulton. We are not informed who con- 



LEBANON. I97 

stituted the presbytery. Elder W. A. Cooper was pas- 
tor in 1855. It had then fourteen members. In 1856, 
H. H. Crow was a delegate to the association. W. H. 
Cooper was reported as its pastor in 1857, he was also a 
member at the time. In 1858, it was not represented. 
In 1859, H. H. Crow was its delegate and P. H. Mays, 
its pastor, with a membership of nine. In i860, Wm. 
Spain was its pastor. A revival reported and eleven ad- 
ditions by baptism. From 1861 to 1864 no representa- 
tion. In 1865, it was represented, no pastor. It was not 
represented in 1868. In 1869, Elder J. C. Roberts was its 
pastor, and its membership reported, twenty-six. In 1870, 
Wm. Spain was its pastor, and its membership thirty-two. 
In 1 87 1 there was no report. In 1872, J. P. Bragg was pas- 
tor. J. M. Roberts has been pastor most of the time from 
1873 to 1889. Since then, Brother J. W. Sandlin has been 
pastor. H. H. Crow is its present clerk. Its members 
reported, twenty-seven. This is a small church, and the 
neighborhood in which it is, is not thickly settled. The 
Crow family have been its principal members. It has 
not had much aggressiveness about it. Sometimes it has 
contributed to foreign missions, but often it has contrib- 
uted nothing. It seems wanting in missionary spirit. 

Lebanon Church. 

This church is situated in Morgan county, five or six 
miles southwest of Hartsell. It was organized November 
28, 1852. We suppose that Brothers W. R. Steeley, W. 
W. Wilhite, and A. W. Nunn constituted the presbytery, 
though the record does not say so, but they are men- 
tioned as taking a part in the constitution. 

The following were the constituent members : A. M. 
Wilhite, J. P. Wilhite, E. W. Crow, Elizabeth Crow, J. C 
Alexander, Elizabeth Wilhite, Francis Dunnaway. 



I98 HISTORY OF THE CHURCHES. 

The following are the pastors in regular order : A. W. 
Nunn, served five years ; F. M. Halbrooks, one year ; W. 
W. Wilhite, five years; C. B. Wilhite, one year; J. N. 
Thompson, one year ; W. W. Wilhite, three years ; Wm. 
Witt, one year ; W. W. Wilhite, two years ; J. N. Thomp- 
son, two years ; T. J. Weaver, one year; C. W. McClel- 
lan, one year; S. R. C. Adams, two years; J. N. Thomp- 
son, one year ; J. D. McClanahan ; the present pastor, 
nine years. 

The deacons have been Brothers James Z. Morris, E. 
P. McClanahan, S. J. Wilhite, H. J. Chaney, H. B. Kim- 
brough, W. H. Junkins. 

The clerks have been the following brethren, who have 
served the time mentioned : A. M. Wilhite, twelve years; 
W. G. Nunn, one year; G. E. Sandlin, ten years; H. B. 
Kimbrough, three years ; W. B. Wilhite, three years ; W. 
H. Junkins, the present clerk, nine years. In 1865, it 
does not appear from the church book that there were 
any business meetings. 

It seems from the minutes of the association, that a 
church called Lebanon, in Morgan county, was received 
into the association, in 1847. Whether it was the same 
church as the present Lebanon, we are not able to say. 
In 1853, the present Lebanon Church was received as a 
new church. This church is located in a good neighbor- 
hood, and ought to be a stronger and more effective body 
than it is. It needs a new house of worship, and a little 
more life in its membership. It has some good members, 
and if they will all go to work with a will, they can ac- 
complish much. The membership of this church in 1890 
was sixty-eight. 



bethany— blue springs. 1 99 

Bethany Church. 

This church is located in the northwestern part of Law- 
rence county. It joined the association in 1876. J. 
Nichols, A. J. Stephens and W. Morris were the dele- 
gates. Number of members, twelve. Elder W. A. Agee 
was its first pastor. W. C. Summers succeeded him in 
1880 and continued until 1886; then L. P. Craig. In 
1887-8, J. M. Roberts was pastor. In 1889, W. C. Sum- 
mers. It was not represented in 1890. Do not know its 
deacons or clerks. 

Blue Springs Church. 

This church is located in Morgan county, ten miles 
east from Somerville. It joined the association in 1873. 
There seems to have been another Blue Springs Church, 
which was dismissed from the association in 1859, an d 
which we find as a church of the association in 1853, with 
J. Weaver, E. Oden, as delegates, and M. A. Verser, as 
pastor. Whether it was located at or near the same 
place where the present Blue Springs Church is, we are 
not able to say. It may have joined Warrior River 
Association and during the war dissolved, which we think 
quite likely. The church, now belonging to the associa- 
tion, joined in 1873, as a new church. Elder R. A. 
Windes was the pastor, and its membership twenty-nine. 
In 1874, Elder M. A. Verser was pastor, and continued 
several years. J. M. Simpson followed him, and then 
S. R. C. Adams in 188 1. In 1882-3, John E. Weaver was 
pastor. Elder Adams again became pastor in 1884. In 
1885, Elder J. E. Weaver took charge of the church and 
has been pastor ever since. The number of members 
reported in 1890 was 106. W. J. Weaver is clerk. This 
church seems to be in a prosperous condition. It con- 



200 HISTORY OF THE CHURCHES. 

tributes to missions and education. It is in the midst of 
a prosperous neighborhood. A number of the members 
of Shilo Church, when it dissolved, became members of 
Blue Spring. It occupies a part of the territory of old 
Shilo and Salem Churches. 

Harmony Church. 

This church is located five miles from Moulton, on the 
road from Moulton to Hillsboro. It joined the associ- 
ation in 1874. J. P. Bragg, C. W. Pitt and T. R. Bragg 
were the delegates, and J. M. Roberts was pastor; mem- 
bership, forty-one. In 1876, Elder T. R. Bragg was pas- 
tor. He was ordained in this church. In 1879, J- M. 
Roberts was pastor. He was succeeded by J. R. Nesmith, 
in 1880. Elder Mat. Lyon served the church in 1882, and 
J. I. Stockton in 1883 ; J. M. Roberts from 1884 to 1887. 
T. R. Bragg became pastor in 1888 and served until 1890. 
Elder J. M. Roberts is the present pastor, J. S. Howell is 
the clerk ; membership, fifty-seven. 

This church has no house of worship of its own. It 
worships in a union house. It has not made much pro- 
gress. It has kept up neither Sunday School nor prayer 
meeting. We have not been able to get any records 
from this church, therefore cannot tell who its deacons 
are, or have been. 

Mt. Zion Church, Lawrence County. 

This church was admitted into the association in 1853. 
It then had twenty-seven members, and Elder R. J. Jen- 
nings was its pastor. The church is located in the north- 
western part of the county, about fifteen miles from 
Moulton. Before the war Elders George Little and J. R. 
Cagle seem to have been its pastors, after Jennings. No 
mention is made of it in the minutes from 1859 until 1871, 



PLEASANT GROVE. 201 

when it was represented in the association by M. H. 
Golden, Isaiah Roden and Wm. Stanley. Elder J. R. 
Nesmith was its pastor and continued until 1880. Its 
membership was fifty-two. Whether it had been dissolved, 
previous to this, and was reorganized is not stated, but we 
presume that it was reorganized. The church seems to 
have prospered during the pastorate of Brother Nesmith. 

In 1880, Elders W. C. Summers became pastor and 
continued until 1883. Elder W. A. Agee succeeded him 
and served one year. He was followed by Elder Sum- 
mers who served two years. In 1886 and 1887, no pastor 
reported. In 1888, Elder J. R. Nesmith was pastor and 
is its pastor now. It was represented in 1890 by Brother 
J. E. Campbell. Membership, forty-eight. 

A few years ago this church was disturbed by an ele- 
ment in it that held to the views of open communion 
Baptists. Some of its members joined the Free-will Bap- 
tists who had organized a church in the neighborhood. 
This weakened the church, and for a while it seemed as 
if the church would go down. The few members who 
were faithful, rallied and through the instrumentality of 
Elder Nesmith, it commenced keeping house again. We 
trust it may prosper. Its clerk is T. R. Beaver. 

Pleasant Grove Church. 

This church is situated five or six miles south of Moul- 
ton, in Lawrence county. It was received into the asso- 
ciation in 1856. J. R. Cagle, W. Ireland and James 
Johnson were the delegates. There were nineteen mem- 
bers. Elder J. R. Cagle was the pastor, and continued 
until 1858. In 1859-60, J. P. Craig was pastor ; in 1861, 
Wm. Spain, who continued through 1862 ; in 1865, Elder 
J. D. Man was pastor. In 1868, Wm. Spain; in 1869, 
Wm. Hightower; in 1870-71, J. L. Lattimore served the 



202 HISTORY OF THE CHURCHES. 

church. J. P. Bragg became pastor in 1872. He served 
perhaps several years, as he was pastor in 1876. Its 
membership was then seventy-one. It does not appear 
from the minutes that it was represented in the associa- 
tion again until 1883, when W. G. Waldrop and J. W. 
Roberts were the delegates, and J. C. Roberts was the 
pastor. The membership had dwindled down to twenty. 
If it had any pastor during all that time, six years, we 
are not informed. We suppose that there was preaching 
occasionally, though no regular pastor, or it certainly would 
have been represented in the association. J. C. Roberts 
continued pastor until 1885, when J. M. Roberts was pas- 
tor. There was no representation in 1886 and 1887. In 
1888, J. P. Bragg, who had returned from Texas, became 
the pastor and has continued until the present. The 
membership in 1890 was sixty-one. The church had a 
good meeting in 1890, and reported fifteen baptized. 
Rush Stockton is the clerk ; who the deacons are, we are 
not informed. 

New Friendship Church. 

This church is situated rather between Somerville and 
the Tennessee river, four or five miles from Somerville. 
It was received into the association in 1875, with sixteen 
members. W. M. Duncan was its first pastor. Brothers 
W. C. Wright, J. A. L. Berry and W. M. Shelton were 
the delegates. In 1876, it had eighty-one members, 
forty-five received by baptism. The pastors of this 
church have been, after Duncan, W. B. Carter, F. M. 
Yeager, H. J. Halbrooks, T. J. Weaver, W. E. Wright 
and J. E. Roan, who is its present pastor. The membership 
in 1890 was forty-seven. Brothers W. E. and J. S. Wright 
are ordained ministers belonging to this church ; J. S. 
Wright is its clerk. The church appears to have been in 



THARP'S SPRING — MISSION GROVE. 203 

a declining state for several years. Our missionaries 
usually preach to it. 

Tharp's Spring Church. 

This church is situated in Colbert county, near the 
Franklin line, about five miles northeast from Russell- 
ville. The first church organized under this name was 
received into the association in 1847. It went down how- 
ever. In 1883, another church of the same name, at the 
same place, was organized and received into the associa- 
tion. The pastors of the first organization, so far as the 
minutes of the association show, were R. J. Jennings, T. 
S. Carson and J. Sherrell. In 1883, its membership was 
eleven, and its pastor was E. R. Little. John Askew 
represented it in the association that year. This church, 
it seems, went down as it did not represent itself in the 
association again. In 1887, through the influence of 
Elder M. Finney, it was reorganized and was received in- 
to the association again. It was represented by Brothers 
Mike Taylor, H. C. Counts and T. J. Byars. Elder Fin- 
ney was its pastor. Its membership w r as forty-nine. In 
1888, Elder J. O. A. Pace was its pastor. In 1889 and 
1890, Elder F. M. Little was its pastor. Its membership in 
1890 was about fifty. G. W. Stout was the clerk ; its dea- 
cons, not known. 

Mission Grove Church. 

This little church is located near the Tennessee river, 
in Lawrence county, about ten miles north of Courtland. 
It was organized in 1874, by one of the missionaries of 
the association, Brother R. A. Windes, I believe. It 
joined the association the same year. It had only twelve 
members. It has never had many more than this. It 
has been a missionary station almost ever since its or- 



204 HISTORY OF THE CHURCHES. 

ganization. Elder S. M. Steenson preached to it from 
1875 to 1880. Since that time, our missionaries have 
supplied it, namely, Elders Stockton, Speer and Hucka- 
bee. In 1880, its membership was twenty-one; in 1890, 
only thirteen. 

The population is not a settled one. It is composed 
to a great extent of renters, hence we cannot expect to 
build up a strong church here, until there is a more per- 
manent population. Brother John Yates is the clerk. 

Hartsell Church. 

This church is located in the growing town of Hartsell, 
Morgan county, which is fourteen miles south of Decatur, 
on the Louisville & Nashville railroad. It was organized 
in 1883, with nine members, by Elders Josephus Shackel- 
ford and W. B. Carter, as the presbytery. The church 
joined the association the same year. Elder W. B. Carter 
was its first pastor, and served the church until 1888. He 
was succeeded by Elder J. Gunn, who was pastor in 1888. 
Elder H. G. Halbrooks succeeded him, and is the present 
pastor. The clerk is Brother D. A. Burleson. Elder J. D. 
McClanahan, and until recently, Elder J. I. Stockton, held 
their membership with this church. Its present member- 
ship is forty-six. It has a good Sabbath School, with 
Brother D. W. Day, superintendent. This church has 
built a good comfortable house of worship, and seems to 
be in a prosperous state. It has in it some excellent 
members, who are good workers. It is also liberal in its 
contributions to missions and other benevolent objects. 
Hartsell is improving. Its business is good, and it bids 
fair to be a much larger town than it is. The Baptists 
should keep up with the growth of the town. 



danville. 205 

Danville Church. 

This church is situated in the beautiful little village of 
Danville, which is in the western part of Morgan county, and 
about nine miles west of Hartsell. We know of no little 
town that has a better character for the morality and in- 
telligence of its citizens than Danville. Nearly all of its 
citizens are members of some church. A fine school is 
located here under the charge of Prof. J. C. Tidwell, a 
most excellent teacher. There are two churches in the 
place, Baptist and Methodist. Both have good houses of 
worship, and both have good Sunday Schools. The Bap- 
tist church was organized in 1884, with about twelve 
members. The proximity of other churches to Danville 
has kept this church from growing very rapidly. Hope- 
well is about two and one-half miles from it, Enon about 
five miles, and Friendship about the same distance. The 
first pastor of this church was Elder S. R. C. Adams, who 
was a resident of Danville at that time. He remained 
pastor until November, 1886, when Elder W. T. Cobbs 
was called to the care of the church. He is its present 
pastor. He lives in Danville and has his membership in 
this church. The association was held with this church 
in 1889. It was we U entertained by the hospitable peo- 
ple of Danville and vicinity. Elder E. D. Stephenson 
has his membership in this church. He is practicing 
medicine and preaches occasionally. The number of mem- 
bers in 1890 was sixty-seven. J. W. Hargrove is the 
clerk. Two deacons were ordained in this church in 
November, 1890, Brother J. C. Tidwell and Dr. N. A. 
Barret. This is an active and working body. It has a 
number of young members, both male and female, who 
are active workers. They finished building them a hand- 
some and neat house of worship, in 1890. Much praise 



206 HISTORY OF THE CHURCHES. 

is due Miss Glen Orr, the daughter of our Brother and 
Sister Jonathan Orr, for the active effort she made to 
secure money to build the house. The contributions of 
this church are liberal. Dr. N. A. Barret is the efficient 
superintendent of the Sunday School. 

The following were the constituent members of this 
church : Mrs. N. C. Adams, Mrs. Carrie L. Simpson, Mrs. 
M. F. Blackwell, Mary Frazier, Miss Glen L. Orr,Nettie 
Orr, Elder S. R. C. Adams, Stephen Simpson, W. R. 
Frazier, Jno. M. Kirby and James W. Hargrove. 

Brothers W. R. Frazier and Sam'l Nunn were the first 
deacons. They were succeeded by Brothers H. B. Kim- 
brough and S. W. Orr. Two others have been elected 
since, as given above. 

Mt. Hope Church. 

This church is in the village of Mt. Hope, Lawrence 
county. It was organized in 1887, August 27, principally 
from members of Town Creek Church. W. R. Roberts, 
J. F. Harville, and A. C. Messer were the delegates to the 
association in 1887. The following were the constituent 
members : P. W. McVay, John J. Dukeminier, Lizzie 
Dukeminier, A. C. Messer, Nannie Messer, Bennie Mes- 
ser, L. M. Whitman, Marganna Whitman, Jennie Messer, 
Martha McVay. Elder R. T. Wear, who organized the 
church, was chosen pastor and has remained the pastor 
ever since. George W. Jackson is clerk. Elder J. S. 
Gibson has his membership with this church. The num- 
ber of members in 1890 was twenty-six. Total contribu- 
tions, twenty-six dollars. This church is liberal consider- 
ing its membership. It is situated in a quiet village, sur- 
rounded by a church-going community. Other Baptist 
churches in the neighborhood may prevent it growing 



FALKVILLE — ETHA. 207 

rapidly. The church needs a house of worship of its 
own. 

Falkville Church. 

This church is in the little town of Falkville, Morgan 
county, which is five miles south of Hartsel], on the L. & N. 
R. R. It was constituted in the year 1887 and represented 
itself in the association that year. Brothers T. L. Simp- 
son and J. M. McDaniel were the delegates. It was con- 
stituted on eleven members. Elder T. J. Weaver was its 
first pastor and it was through him that the church was 
constituted, he being the missionary of the association at 
the time, and having Falkville as one of his preaching 
places. He was succeeded by Elder John E. Weaver 
who is the present pastor. The association was held 
with this church in 1890, and was well taken care of by 
the church and community. The church has built a 
good, comfortable house of worship. Its membership is 
thirty-one. T. L. Simpson is clerk. This church was 
aided some by the association, but is now able to take 
care of itself. 

Etha Church. 

This church is situated in Cullman county, near the 
Morgan line. It joined the association in 1883, at its 
session at Enon. Brother J. P. Scruggs was the delegate. 
The membership was ten. Elder T. J. Weaver was the first 
pastor, who has remained its pastor up to the present, 1890. 
Its membership in 1890 was fifty-three. J. B. Kellar is the 
clerk. J. P. Scruggs is a licensed minister in the church. 
Its greatest increase was in 1889, when it reported eleven 
baptisms and twelve received by letter. It has generally 
contributed something to missions and education every 
year. J. P. Scruggs seemed to be one of its working 



208 HISTORY OF THE CHURCHES. 

members. He with Brothers R. F. Minter and Kellar 
generally attend the association. 

Zion Church, 

Located near Mountain Home, in Lawrence county,, 
joined the association in 1884, with twenty-two members. 
Elder Wm. Spain has been its pastor all the time, and it 
was organized through his influence, and by him. Its 
membership in 1890 was thirty-one. Henry Hawkins is 
the clerk. 

Mt. Stanley Church. 

This church is situated about five miles northwest of 
Town Creek, in Lawrence county. It was organized in 
1887 and joined the association the same year. We 
think it was organized by Elders W. B. Carter and John 
Speer, who were doing mission work in the Valley that 
year. It is a small body and has been assisted by the 
association nearly all the time since its organization. It 
was constituted on eight members. Dr. Wm. Stanley 
and Brother G. W. Dodson w r ere among the constituent 
members. Elders W. B. Carter, John Speer and J. B. 
Huckabee have supplied it with preaching as missionaries 
of the association. Its membership in 1890 was sixteen, 
which has been a very slow growth. This little church, 
has built a very good house of worship. The great diffi- 
culty with this church, as it is with many of the churches 
in the Tennessee Valley, and has been for years, is that 
the population is rather a floating one. Many of the 
people are renters and do not remain in one place long. 
It is surrounded by large plantations worked principally 
by negro labor. The white people are scarce. It is 
hard to keep up a church under such circumstances. 



SOMERVILLE — SHEFFIELD. 209 

SOMERVILLE CHURCH. 

This church, located at the county seat of Morgan 
county, was organized in 1887, through the influence of 
Elder T. J. Weaver, who was the missionary of the 
association. This was one of his preaching places. The 
Presbyterians who had a good house of worship in Somer- 
ville offered the Baptists the use of it, if they would 
repair it, it being somewhat out of repair. The Baptists 
agreed to it, and they now have a good and comfortable 
house of worship. It joined the association in 1887, 
Elder T. J. Weaver being *its delegate. It had twenty 
eight members. Elder Weaver was its first pastor. 
Elder John M. Simpson succeeded him in 1888, and 
Elder J. I. Stockton succeeded him, and was pastor for 
1889 and 1890. J. C. Herring is the clerk. He is also 
a minister. Its membership now is thirty. Elder John 
M. Simpson has his membership in this church. This 
church occupies an important position and ought to 
grow. It is strange that in a county, where the Baptists 
have considerable strength, and have had ever since the 
county was first settled by the whites, that the county- 
seat, a town seventy years old or more, should not have 
a Baptist Church in it until three years ago. 

Sheffield Church. 

This church is located in one of the growing towns of 
north Alabama. When Sheffield was first laid off by 
the Sheffield Land Company, eligible lots were set aside 
for church lots for the different denominations, which the 
company offered to give, if church houses were built 
upon them. The Baptists were slow to organize and 
avail themselves of the offer. In 1887, Elder J. M. 
Thomas was sent to Sheffield by the State mission 



2IO HISTORY OF THE CHURCHES. 

board. He soon organized a church with fifteen mem- 
bers. The church proceeded to build, and have erected 
a small and comfortable church house. It was not repre- 
sented in the association in 1888 and 1889. I* 1 1890, 
Elder J. I. Ayers, its pastor, represented it. Its member- 
ship, as then reported, was eighty-five. Dr. T. J. Morris 
was clerk. It reported, a Sabbath School with fifteen 
officers and teachers, and ninety-eight pupils, A. J. Ivey, 
superintendent. It now has no pastor, Elder Ayers hav- 
ing resigned. Sheffield has about 2000 population. It 
is situated on the south side of the Tennessee river, a few 
miles below Florence, and two miles from Tuscumbia. 
Its prospects for being a large city are good. It has four 
or five iron furnaces and other industries. The Baptists 
should strive earnestly to increase their strength in this 
place. 

Furnace Hill Church. 

This is a new church, organized in April, 1890, through 
the labors of Brother O. E. Comstock. It is situated in 
Sheffield, near the furnaces, hence its name. The mem- 
bership reported was twelve. Elder Comstock is the pas- 
tor. He was ordained soon after the organization of the 
church, by a presbytery consisting of Elders W. H. 
Smith, J. I. Ayers and J. E. Herring. Elders Mat. Lyon 
and J. E. Herring constituted the church. The church 
has no house of worship, but is taking steps to build one. 

Valhermosa Springs Church. 

This church is situated near Valhermosa Springs, 
Morgan county, and was organized by Elder T. J. 
Weaver, missionary, in 1889, and represented itself in the 
association that year, at its session in Danville. Its dele- 
gates were, Brothers W. C. Hardage, John White and 



: 



NEW PROSPECT — SHADY GROVE — CAVE SPRING. 211 

G. W. Free. T. J. Weaver is its pastor, and W. C. Hardage 
its clerk. Its membership is forty-four. 

New Prospect Church. 

This church is in Lawrence county, near Landersville. 
It was organized in 1889, from members principally of 
Town Creek Church. It represented itself in the associa- 
tion that year. It had then twenty-three members. 
Elder J. M. Roberts was chosen pastor and is still serving 
in that capacity. His membership is with that church. 
Brother Jonathan Sandlin is one of the deacons. He was 
a deacon in Town Creek Church. W. H. Sandlin is the 
clerk. The membership reported in 1890 was sixty-three. 
The church also reports a Sunday School with twenty-five 
pupils, three officers and teachers, and a weekly prayer 
meeting. It seems to be a live church, and bids fair to 
prosper. 

£kady Grove Church. 

This is another new church, organized by Elder W. D. 
McClanahan, missionary, with fifteen members. It was 
organized in October, 1889, and joined the association 
the same year. Elders W. T. Cobbs, E. D. Stephenson, 
constituted the presbytery that organized the church. 
Elder W. D. McClanahan is the missionary pastor; 
Thomas Prater, deacon, and Woodie Brown, clerk. This 
church is to build a house near what is called Poteens 
School House. 

Cave Spring Church 

Was organized November 10, 1889, and joined the 
association in 1890, with seventeen members. The pres- 
bytery that organized the church consisted of Elders T. 
J. Weaver, John M. Simpson. Elder J. D. McClanahan is 



212 HISTORY OF THE CHURCHES. 

the missionary pastor and Brother J. R. Collier, clerk. 

This church is situated in Morgan county, near Priceville. 
It is to be hoped that these missionary churches, that is, 
churches organized by our missionaries, will soon gather 
strength enough to stand by themselves. 

We have finished our sketches of the churches, we 
regret, that in some instances, we have so little to say. 
This is because of the carelessness of clerks to give us the 
information sought. We have done the best we could, 
under the circumstances. We have preserved some facts 
for future historians. 



Biographical Sketehes 



Of the Ministers Connected with the Muscle 
Shoals Baptist Association. 



To the Reader: 

In preparing the following sketches, the author has 
availed himself of such information as he was able to 
procure. In many instances, he was confined to the min- 
utes of the association. In some he has been assisted by 
friends, who were personally acquainted with the parties, 
and could give reliable information. His desire has been 
to preserve the memory of the sainted dead who lived 
and labored in this association years ago. 

After preparing the sketches of those ministers who 
have died, it occurred to the author that it would be well 
in a book of this character also to give some brief 
sketches of the ministers now living, who have been, and 
are still, identified with the work of the association. He 
has done this as far as he was able. Some may be 
omitted, because he has not been able to secure the ma- 
terial necessary to give a correct sketch of their lives, 
his request for facts not being attended to in time. 
These sketches are given, that the lives of good men who 
have lived and labored for the good of others may not be 
forgotten, and that many of our young men may be in- 
spired by their works to consecrate their lives to the 

cause of Christ. 

the author. 
(213) 



214 BIOGRAPHICAL SKETCHES. 

Elder John Davis. 

Elder Davis was a native of Virginia, and moved to 
Georgia in early life, and there professed the religion of 
Jesus, and was shortly after ordained a minister. He 
preached many years in that State, and then moved with 
his family to Franklin county, Tennessee, and from 
thence, in 1816, to Russell Valley, Franklin county, Ala- 
bama. He was the agent in the hands of God, by which 
the Russell Valley Church was constituted. With what 
care he nursed it, there are many living witnesses, and it 
was his constant effort to gather the Baptists everywhere 
in reach, in this then unsettled country, and form 
churches, until the number was sufficiently large to form 
an association ; and principally through his agency, the 
Muscle Shoals Association was formed, he getting the 
churches to send a petition to the Flint River Association 
for a presbytery of which he was the bearer ; which pres- 
bytery convened at Russell Valley Church, with the mes- 
sengers from the different churches, on Friday before the 
third Lord's Day, in July, 1820, and organized the associ- 
ation. 

As a minister, Elder Davis was laborious. His mode 
of preaching was plain and pathetic. Experimental re- 
ligion was the theme on which he mostly dwelt, and 
whatever his subject might be, he preached it in some 
part of his discourse. He was Calvanistic in his doctrine, 
and however much he might warn sinners, he gave God 
all the glory for the graces of repentance, conviction, con- 
version and regeneration. Electing grace was to him a 
never ending theme. He seemed never to forget God's 
merciful dealings with him, in His awakening of him 
from the sleep of sin, and in His carrying him on, till 
He taught him the plan of salvation, through Jesus 



ELDER JOHN DAVIS. 21 5 

Christ. It was with him all electing grace, and on this 
he ever dwelt. Elder Davis was a man of strong natural 
mind, without much literary culture, but strong in 
thought and clear in perception. He disregarded the 
beauty of language, and was downright and straight-for- 
ward in his preaching, and gave himself the name of 
" Flat-footed John Davis." His preaching was plain and 
forcible, The amount of his usefulness will never be 
known nor correctly appreciated in time. General Reuben 
Davis, a distinguished lawyer of Mississippi, formerly a 
member of the confederate congress and a general in the 
confederate army, was the son of Elder Davis. In his 
book recently published, giving a history of his own life, 
and reminiscences of the public men and times of Missis- 
sippi, he thus speaks of his father: " My father was one of 
the earliest settlers in this country (Russell Valley, Ala- 
bama). He was a man of limited means, and though of 
a strong and vigorous intellect, had only the imperfect 
education of the pioneers of that day. His chief study 
was the Bible, and a few volumes of history, which formed 
his only library. Although a Baptist minister of high 
standing, he occupied himself during the week with ordi- 
nary farm labor, and could never be induced to accept 
any compensation for his services in the church. This 
would have been according to his belief, 'serving the 
Lord for hire/ " 

Again, he says : " It was clear to him that lawyers were 
wholly given up to the devil even in this world, and that 
it was impossible for any one of them ever to enter the 
Kingdom of Heaven. He entertained a strong doubt as to 
the final welfare of medical men in general, but admitted 
that some few of them might be saved, provided they 
used their best endeavors not to kill their patients." 
General Davis, who thus speaks of his father's opinions 



2l6 BIOGRAPHICAL SKETCHES. 

concerning lawyers and doctors, was both a lawyer and a 
doctor. He. practiced medicine first, and then became 
disgusted with it and practiced law, and by the way was a 
very successful lawyer. Elder Davis was pastor of Rus- 
sell Valley Church fourteen years. He was moderator of 
the association twice. He died at his residence in Frank- 
lin county, Alabama, on the 9th of October, 1831, aged 
between seventy and eighty years. 

Elder John L. Townes 

Was born in Amelia county, Virginia, November 15, 
1774. He was educated at Hampden-Sidney College, 
Prince Edward county, and finished his law studies with 
Judge Peter Johnson, and was admitted to the bar in 
Amelia county, in 1806. On the 24th of December, 1806, 
he was married to Miss Polly S. Eggleston. On the com- 
mencement of the war of 18 12, between the United States 
and Great Britain, he, as captain, commanded a volunteer 
company, and served out the war in that capacity, sta- 
tioned principally at Norfolk, Virginia. At the close of 
the war, in 181 5, he received a commission as major of 
the first battalion, First Regiment of Virginia Militia, from 
the executive of Virginia, in which capacity he acted dur- 
ing his residence in Virginia. In 18 15, he was elected to 
the legislature of Virginia, and served with some distinc- 
tion through the session of 181 5 and 18 16. In the sum- 
mer of 18 17, he joined the United Baptist Church of 
Christ, at Sandy Creek, Amelia county, and was baptized 
by Rev. John Skurry, then pastor of that church, his wife 
having been baptized several years before, by the Rev. 
Richard Dabbs. In October, 18 17, he moved with his 
family from Virginia, and settled in Madison county, 
Alabama, then Mississippi territory. After the formation 
of Alabama Territory, he was elected from Madison 



JEREMIAH BURNS. 217 

county to the convention that formed the State constitu- 
tion. In 1820, he moved into Lawrence county and set- 
tled on Town Creek, when he became a member of 
Carmel Church, and was in the formation of what was 
originally called " The Big Bend of Tennessee River As- 
sociation/' which was afterwards called "The Muscle 
Shoals Association/' In 1824, he was regularly ordained 
in Carmel Church a minister of the gospel, by a presby- 
tery consisting of Elders Henry W. Hodges, Jeremiah 
Burns and Wm. Leigh. He was a faithful minister, 
always engaged in the discharge of his Christian and min- 
isterial duties. At times he supplied as many as three or 
four churches with the preached word. He was clerk of 
the association for nine sessions and moderator for two ses- 
sions. He was pastor of the Courtland, Russell Valley, 
Bethel and other churches, for several years. At the time 
of his death, which occurred July 28, 1846, he was pastor o"f 
Mt. Pleasant and Bethel Churches. He was always a zeal- 
ous friend of the missionary cause, though opposed by 
many of his brethren. He was a minister that was be- 
loved by all who knew him, persuasive in his manner, 
reaching the feelings of others by showing that he him- 
self felt. He was a good writer and wrote several circu- 
lar letters which evinced thought and research. He died 
in the triumphs of faith. Chancellor Eggleston D. 
Townes, formerly of Tuscumbia, was a son of Elder 
Townes. 

Jeremiah Burns. 

Among the early ministers in north Alabama was 
Elder Jeremiah Burns. His name appears as one of the 
committee to draft a constitution at the organization of 
the Muscle Shoals Association, at Russell Valley Church, 
in July, 1820. At the next session he was elected moder- 



2l8 BIOGRAPHICAL SKETCHES. 

ator, and again in 1824 and was continued as moderator 
until 1830, when he declined serving. He was moderator 
again in 1831. After that we find no mention of his 
name in the minutes. We suppose he left the State. 
We are indebted to " Borum's Sketches of Tennessee 
Baptist Ministers," for the following which is from his 
son, Wm. M. Burns, of Texas : 

" Elder Burns was born in South Carolina, October 19, 
1779, and died near Germantown, Tennessee, January, 
1 861. He was baptized by Rev. Thomas Green, June, 
1802, in South Carolina. He was married four times. 
His first wife was Lavina Jackson, to whom he was mar- 
ried in South Carolina. She died in Franklin county, 
Tennessee, in 1816. His second wife was a Miss Francis 
Lloyd, who died in Florence, Alabama. His third wife 
was a Mrs. Maria Saxton, a widow lady of Franklin county, 
Alabama. His last wife was Mrs. Nancy Watkins, whom 
he left a widow. He left north Alabama in 1831, and 
went to Fayette county, Tennessee." This must have 
been after the association met, as he was moderator that 
year. His son says on page ninety-six of Borum's 
Sketches, that " About the year 1822, the Muscle Shoals 
Association split on the missionary question, and that 
the missionary party employed Elders Burns and Josiah 
Barker to ride for them in the counties around them. 
They were the first acting missionary Baptist preachers 
that I ever saw, and I can only say of their labors, within 
that period, that I do not remember to have visited a 
new settlement or congregation in the southwest, without 
meeting someone, who could tell me of their conviction, 
conversion, or enjoyment in some way of their labors 
about that time.' , 

There is a mistake about the association splitting on or 
about 1822. There was a difference of opinion in the 



ELDER WM. LEIGH. 219 

association on the subject of missionary effort, but there 
was no split at this time, it occurred at a later date, as 
the history of the association will show. In 1823, the 
association did have four missionaries employed, but at 
the next meeting they were discontinued. Elder Barker 
was one of those missionaries, but Elder Burns was not. 
He may have traveled voluntarily, as he was an enthu- 
siastic missionary. Elder Burns was an earnest worker 
and a good preacher. His opportunities for securing an 
education were limited. He learned English Grammar in 
connection with the study of the Bible, in middle Ten- 
nessee, after a hard day's work, by the light of old cedar 
brush. He was then a man grown. He labored in the 
ministry fifty-nine years. At the time of his death he 
was pastor of Germantown Baptist Church, Shelby 
county, Tennessee. The first Baptist education society 
in Tennessee was founded July 26, 1835. Elder Burns 
was one of the managers. He was moderator of Big 
Hatchie Association in 1859. The writer remembers 
meeting with Elder Burns, in 1855, in west Tennessee. 
He was a venerable looking man, possessing a fine voice 
and attractive address. He was very agreeable in conver- 
sation. He was able in the Scriptures. He did a good 
work in north Alabama, the few years he was here, as 
has been testified to by many of the brethren whom the 
writer met, when he first came into the Muscle Shoals 
Association. He was considered one of the ablest of the 
ministers in the association in its earliest days. 

Elder Wm. Leigh. 

Elder Wm. Leigh was born in Amelia county, Virginia, 
October 4, 1790, and died at his residence in Flor- 
ence, Alabama, July 31, 1873, aged eighty-two years, 
nine months and twenty-seven days. Elder Leigh was a 



220 BIOGRAPHICAL SKETCHES. 

useful man in his day and generation. In early youth he 
consecrated himself to the service of God. We find that 
in his seventeenth year, he was a member of Sandy Creek 
Baptist Church, Amelia county, Virginia. Young as he 
was, he presided as moderator over the church. He must 
have become a member some time before this (1807). 
August 5, 1 8 10, in his twentieth year, he was licensed 
to preach the gospel, and on April 7, 1821, he was 
called to ordination by the church. On June 16, 1821, 
he was ordained to the gospel ministry by a pres- 
bytery, consisting of Elders Edward Baptist, Edmund 
Good and Thomas Pettus. He was a minister for sixty- 
three years, and an ordained minister for fifty-two years. 
At the meeting of the Muscle Shoals Association in 
1823, Elder Leigh, who had but recently moved to Ala- 
bama, attended and proposed that the association advise 
the churches to take into consideration the subject of 
missions within the bounds of the association. His 
proposition was rejected by the churches, though the 
association that year appointed four missionaries. At 
the next association the churches in their letters expressed 
their disapprobation of the act. Elder Leigh did not 
cease his efforts here, to infuse a missionary spirit among 
the Baptists of north Alabama. Through his influ- 
ence a missionary society was organized in Carmel 
Church, of which he was a member, in June, 1824. This 
society met with much opposition even up to 1846, when 
the association by its action became a missionary body. 
He advocated and secured the organization of a mission- 
ary society, which met at the same time and place of the 
association. Elder Leigh was an earnest advocate of mis- 
sions, and constantly urged upon the churches in his 
preaching their duty to give the gospel to those who had 
it not. In all of his efforts he was aided by such minis- 



ELDER WM. LEIGH. 221 

ters as Burns, Henry W. Hodges, Bestor, Josiah Barker, 
John L. Townes, and by Brethren Amos Jarman, Thomas 
Ashford and Michael Mays, all of whom have passed 
away. 

Much of the prosperity of the association in later 
years may be attributed to the missionary spirit which 
has possessed it, and Elder Leigh under God did much to 
produce this spirit, years ago. For fifty years he advo- 
cated this cause. He lived to see some results of his 
labors. He was clerk of the association in 1839. About 
the year 1849, ^ e removed to Kentucky where he re- 
mained four years. He returned to Alabama in 1854, 
and resided in Moulton until the summer of 1856, when 
he removed to Florence, where he lived until his death. 
He had no charge of churches for several years previous 
to his death, but preached occasionally. His membership 
was with the Mount Pleasant Church, Lawrence county, 
Alabama. He was buried with masonic honors at the 
graveyard near Leighton, a small village on the M. & C. 
Railroad. This place takes its name from him. He orig- 
inally owned the land. A church house and masonic 
lodge was built on the land (now in Leighton), given by 
him for the purpose. The provisions of the deed give 
the use of the house of worship to four denominations, 
Baptist, Methodist, Presbyterians and Cumberland Pres- 
byterians. Elder Leigh was an enthusiastic member of 
the Masonic Fraternity. He was grand master of the 
grand lodge of Alabama, in 1834. He was the author of 
a work on Masonry entitled, " The Ladies' Masonry or 
Hieroglyphic Monitor, containing all the emblems ex- 
plained in the degrees of the Holy Virgin and Heroine 
of Jericho duly arranged. " This he published in 1851. 
He was highly esteemed by his fellow citizens, who in 
1840 called upon him to become a candidate for the legis- 



222 BIOGRAPHICAL SKETCHES. 

lature, on the Whig ticket, for Franklin county, Alabama. 
He was defeated, however, as the Democratic party was 
in the majority in the county. He was twice married, 
but we have not been able to learn the names of his 
wives. His last one we knew. She was a most amiable 
and intelligent lady, and a member of the Presbyterian 
Church. She only survived him a few years. He had 
several children by his first wife, one daughter became 
the wife of Elder Richard B. Burleson, and died in Moul- 
ton. One married Mr. Ligon, son of Chancellor Ligon. 
Elder Leigh was an earnest, enthusiastic and good man. 
He was not a very able preacher, but a sound one. 

Elder Henry W. Hodges. 

We find the name of this brother prominently men- 
tioned in the early minutes of the association. We learn 
from a brother who was well acquainted with him, that 
he came to Alabama about 1818 or 18 19 and settled on 
Town Creek, near the bridge on the Tuscumbia and 
Courtland road. This was near the Carmel Church, of 
which he was a member, and perhaps a constituent mem- 
ber. He afterwards became a member of Mallard's 
Creek Church. In 1840, he was a delegate from Mal- 
lard's Creek Church. This is the last we hear of him in 
the minutes. He left Alabama about 1840 or 1 841, for 
Georgia, as his friend states. How long he lived we are 
not able to say. He was then about sixty years old. In 
1822, at the third session of the association, he preached 
the introductory sermon. Doubtless, he was at the or- 
ganization of the association, as he was one of the pres- 
bytery that constituted Birdwell's Springs Church, now 
Enon, in June, 1819. 

He was moderator in 1830 and in 1837. He seems to 
have been an active minister in his day and was pastor of 



ELDER THEOPHILOUS SKINNER. 223 

several churches, among which may be mentioned Spring 
Hill and Mallard's Creek. He had a wife and one child. 
Previous to leaving Alabama, he failed in business, hav- 
ing traded largely and being unable to breast the financial 
crash of eighteen thirty-six and seven. 

Elder Joseph Lane 

Was another one of the early preachers of the associa- 
tion. He came from North Carolina and settled in Mor- 
gan county, Alabama, near where Trinity now stands, 
about 1820. He was a member of Spring Hill Church, 
near Decatur, and was ordained in that church by Elders 
J. L. Townes, Henry W. Hodges and Jeremiah Burns, in 
November, 1828. Elder James Edens, of Mt. Pisgah 
Church, was ordained at the same time and by the same 
presbytery. Elder Lane was pastor of Spring Hill 
Church for a while. He also preached to Enon and 
Hopewell Churches. He was pastor of Courtland Church 
in 1834. He left Alabama for Mississippi in 1836. He 
died in Mississippi, at what time we are not able to say. 
We have not been able to learn much of this brother, as 
most of those who knew him in Alabama have died or 
moved away. 

Elder Theophilous Skinner 

Was born in Kentucky and came from that State to 
Alabama, and settled in Russell Valley about i8i7or 18 18. 
He was first member of Russell Valley Church, which 
he joined March 7, 1818, he and his wife Mary. He was 
called to ordination by that church and ordained in July, 
1818, Elders John Davis and Abner Smith being the 
presbytery. Afterwards, when Mt. Nebo Church was 
constituted, he connected himself with that church. He 



224 BIOGRAPHICAL SKETCHES. 

aided, as a minister, in constituting the following churches : 
Town Creek, in May, 1818; Hepzibah, in May, 1818; 
Carmel, in August, 1819; Bethel, in June, 1819, and was 
chosen pastor of the latter and served it until 1821. He 
also served Mt. Nebo, Hepzibah and Russell Valley 
Churches as pastor, and possibly others. We learn from 
a gentleman in Franklin county, who was well acquainted 
with Elder Skinner, that he was a great pastor, great in 
settling church difficulties — a peacemaker among his 
brethren. He was elected as a representative, and also 
as a senator to the legislature from Franklin county. 
This was an evidence of the high esteem in which he was 
held by his neighbors and the people generally. He is 
represented as being a good preacher for the times. His 
death was reported to the association at its session in 
1845. We suppose he died that year, or during the lat- 
ter part of 1844. He was one of the founders of the as- 
sociation. 

Elder Abner Smith 

Is another of the old ministers of the association of 
whom we know very little, being unable to procure any 
information except that we gather from the minutes of 
the association and of some of the churches. He joined 
Russell Valley Church in January, 18 18. He was then a 
minister. Whence he came we do not know. He lived, 
we presume, from his membership, in Russell Valley. 
He was the first pastor of Town Creek Church. He was 
moderator of the association in 1832 and in 1833. What 
became of him after this we have no knowledge. 

Elder Solomon Smith 

Was one of the presbytery that constituted Bethel 
Church, in 18 19. He was the supply to the Hepzibah 
Church when first constituted. We hear nothing more 



ELDER DANIEL PERRINE BESTOR, D. D. 225 

of him through the minutes of the association. It is pro- 
bable that he moved from the State. 

Elder John Leigh 

Was among the early settlers of north Alabama, com- 
ing from Virginia. Some of his descendants live in Law- 
rence county now. A son of his, we believe, is a repre- 
sentative in the legislature from Lawrence county. Elder 
John R. Nesmith married his granddaughter, Miss Permelia 
G. Leigh, daughter of David G. Leigh. Elder Leigh set- 
tled in the neighborhood of Moulton and Salem Church, 
what year we cannot say. The first record we have of his 
name in the association is in 1840, when he preached the 
introductory sermon. We know, however, that he was 
here before that, for he was called to the pastoral care of 
Mt. Pisgah Church, in 1837. He remained pastor of this 
church until 1841. He was a member of Salem Church 
at that time. Whether Brother Leigh went off with the 
anti-missionary party or died before the division occurred, 
we do not know. The minutes of the association give no 
information. 

Elder Daniel Perrine Bestor, D. D. 

This brother was connected with the Muscle Shoals 
Association only a few years, in its early history. He, how- 
ever, was one of the early preachers of north Alabama, 
and a man of pre-eminent ability. We desire, therefore, 
to make some permanent record of his life. We gather 
most of the facts concerning the life of Brother Bestor 
from a sketch published in the Alabama Baptist, by 
Elder Samuel Henderson several years ago, and from his 
son, Hon. D. P. Bestor, of Mobile, Alabama. 

Elder Daniel Perrine Bestor was born in Suffield, Con- 
necticut, February, 1797. He went to Lexington, Ken- 



226 BIOGRAPHICAL SKETCHES. 

tucky, when a boy, and studied law. Under the influence 
of the preaching of the celebrated Dr. Fishback, he was 
converted at Lexington, and joined the church and 
commenced preaching, being only twenty-two years old. 
He came to north Alabama about two years after this 
and settled at Athens. In 1826, he married Miss Eliza J. 
Townes, the daughter of Elder John L. Townes. He 
lived at La Grange, Alabama, several years, and was at the 
head of a school at that place, and preached to several 
churches. He was one of the presbytery that constituted 
Courtland Church, May 5, 1827, and became pastor of 
that church and continued six years. In 1829, he 
preached the introductory sermon at the tenth session of 
the association. About the year 1833, he removed to 
Greensboro, Alabama, where he established a female 
school, which became one of the most popular schools in 
the State. He resided in Greensboro thirteen years. In 
1846, he removed to Sumpter county, where he devoted 
himself to farming and preaching for ten years. In 1856, 
he removed his property to Mississippi and settled a plan- 
tation there, which he kept up until the war closed, but 
he resided in Mobile until the war broke out, when he re- 
tired to his farm and gave it his personal supervision. 
He took charge of the Baptist Church at Columbus, 
Mississippi, on the restoration of peace, which charge he 
held until his death, which occurred at Mobile, Alabama, 
April 9, 1869. His first wife died in 1852, leaving six 
children, three daughters and three sons. Two of these 
sons were killed in battle during the war, the other is a 
prominent lawyer living in Mobile, Alabama, D. P. Bes- 
tor, Esq. Two of the daughters are dead, the other, Mrs. 
Anna B. Brown, wife of Col. J. C. Brown, is living at 
East Lake, Alabama. Dr. Bestor's second wife was a 
Mrs. Bledsoe, of Columbus, Mississippi, daughter of Maj. 



ELDER DANIEL PERRINE BESTOR, D. D. 227 

Thos. G. Blewett, a prominent and influential Baptist of 
that city. She died in 1885. Dr. Bestor was pastor of 
the following churches : Athens, Courtland, La Grange, 
Greensboro, Spring Hill, Gainsville, Sumpterville, Liv- 
ingstone, and Mobile, in Alabama, Columbus, in Missis- 
sippi. His ministerial labors were arduous and abundant, 
and were almost always without remuneration. He was 
in independent circumstances, and the churches in those 
days, country ones especially, were not in the habit of 
paying their preachers much, hence he was not remuner- 
ated though he at times very decidedly enforced the 
duty of churches supporting their pastors. Perhaps, 
if he had demanded this for himself, as well as teaching it 
by precept, his exhortations in this direction might have 
been more effective. 

Dr. Bestor was a member of the Alabama legislature, 
and also of the Mississippi legislature. While in the leg- 
islature of Alabama, he was a strong advocate of educa- 
tion, and distinguished himself for the high stand he 
took upon the subject of popular education. He was a 
member of the board of trustees of the State University 
for many years, which brought him into most intimate 
relations with Dr. Manly, the president of the University. 
He was always a firm friend of that institution. He was 
very highly esteemed for his scholarly attainments and 
pulpit power, and was frequently elected to the presiden- 
cies of colleges and high schools, and called to the pastor- 
ates of churches in the north, all of which he declined, 
preferring to remain where he was. We have followed 
Dr. Henderson principally in the above sketch. We now 
give the following, extracted from the sketch alluded to 
above : 

"In 1846, he removed to Sumpter county, where he 
devoted his attention to farming and preaching for ten 



228 BIOGRAPHICAL SKETCHES. 

years. This was the period of his greatest usefulness. 
And I may as well add just here, that with all those abili- 
ties that gave him such a breadth of influence in the 
State, and that made him the charm of every circle, he 
possessed that balance of mind we call common sense, to 
that degree that made him a model in all the practicalities 
of life. He always maintained that the judgment, skill, 
industry and economy which a minister displayed in man- 
aging his private affairs were a fair criterion by which to 
judge of his usefulness and success as a pastor. If he 
failed at home, he would fail elsewhere. While he be- 
lieved as sincerely as any man that pastors ought to 
be supported by their churches, he always maintained 
that no obligations could ever be imposed by God or 
man upon any minister that would release him from the 
vows of the marriage altar, where he assumed the respon- 
sibilities of head of the family, and that to impoverish his 
family to preach to churches that would not pay, was a 
crime against humanity. In his estimation, the sublimest 
ministerial consecration is found in our country churches 
when godly, zealous men worked six days in the week on 
their farms for the privilege of preaching on the seventh. 
For such men he always had a warm place in his heart, 
and an earnest ' God bless you ' in his greeting. Some of 
the most eloquent and touching tributes I ever heard 
from his lips were paid to these men." 

As a preacher, Dr. Bestor would have ranked high in 
any country. In his palmy days, and in his particular 
line of talent, certainly I never knew him surpassed. 
Other men excelled him in profundity and mental grasp, 
and perhaps in that intense application of truth to a con- 
gregation, which produces immediate results ; for in 
the early part of his ministry, the period when such 
habits are formed as develop a man's highest capac- 



ELDER DANIEL PERRINE BESTOR, D. D. 229 

ities, his time was divided between the ministry and other 
callings. 

As a preacher, I only wish I could paint him as he was 
thirty and forty years ago, in the flower of his manhood. 
In the matter of his sermons, he was always fresh, 
entertaining, never commonplace, always holding a con- 
gregation in rapt attention to the close. I once heard 
him preach two hours utterly unconscious of the flight of 
time. The interest of his sermons seldom flagged from 
the beginning to the end. His discourses had one pecu- 
liarity which is not met with once in a thousand cases — 
there was well nigh a total absence of all the ordinary 
terminology with which orthodox sermons are expected 
to abound. 

He wielded his native tongue like a magician. He 
'never hesitated for the right word. In his expressional 
power, he was unsurpassed by any man I ever knew. 
Eschewing all the old forms of expressing evangelical 
doctrines which use had canonized, he coined a vernacu- 
lar of his own, which for clearness of conception, richness 
of diction, and sharpness of definition, was really refresh- 
ing and enchanting. His imagination was always the 
servant of his reason, and it never ran wild after vagaries. 
It was cultivated, refined, and chaste, so that under its 
inspiration, his thoughts would often effloresce into forms 
of beauty entrancing to a degree. 

The last time I met him was but two years before his 
death, at the Southern Baptist Convention at Memphis, 
Tennessee. He had begun to show the traces of age, but 
there was the same elastic step, the same clear, ringing 
voice, slightly shattered, and the same warm, generous 
heart. We parted in tears, to meet next time, I hope, in 
our Heavenly Father's House ! 

He was stricken with paralysis, while preaching to his 



23O BIOGRAPHICAL SKETCHES. 

charge in Columbus, Mississippi, was carried to Mobile, 
where he lingered a short time, and died on the 9th of 
April, 1869, between three and four months after his old 
friend Dr. Manly died. 

Elder Josiah Barker. 

This brother was one of the pioneer preachers in north 
Alabama. He was a North Carolinian by birth. He 
moved to Alabama in 18 19 or 1820. He was first a mem- 
ber of Bethel Church and afterwards became a member 
of the West Fork of Town Creek Church. Where 
he was ordained, or whether he was a preacher when he 
first came to Alabama, we have not been able to find out. 
He was a missionary for the association in 1823. He 
seems to have traveled about a good deal as a missionary. 
He became pastor of Bethel Church in 1823, and contin- 
ued until 1829. He was also pastor of Liberty Church. 
He and Elder Jeremiah Burns constituted that church 
about 1830 and he afterwards became its pastor. He also 
preached some at Hopewell Church. Elder Barker was 
called to Bethel Church again about 1835 and served un- 
til 1 841. His death was reported to the association in 
1842. He seems to have been an active, energetic minis- 
ter of the gospel. He lived somewhere near Russell's 
graveyard, which is not far from Newburg. He was 
buried there. 

Elder Rufus C. Burleson, D.D., L.L.D., 

The son of Deacon Jonathan Burleson, deceased, was 
born near Decatur, Alabama, August 7, 1823. His father 
was one of the early settlers in North Alabama, then 
called Mississippi Territory. He was a member of Mt. 
Pisgah Church, Morgan county, and one of its deacons 
for a number of years. He was a thrifty farmer, and 



ELDER RUFUS C. BURLESON, D. D., L. L. D. 23 1 

amassed during his life a moderate fortune. He reared 
a large family of children, who have done well in the 
world, and have maintained a high character for their 
morality and intelligence. Most, if not all of them, have 
been consistent members of the Baptist Church. Deacon 
Burleson was a good Christian man, exemplary in his 
walk, and teaching his children how to live, by his own 
life of practical godliness. The children might well be 
thankful that they had such a father. The father, doubt- 
less, was thankful that his children had done so well in 
the world, and that they were Christian men and 
women, for he lived to see most of them grown and 
settled in life. 

Dr. Rufus Burleson was converted in a meeting held 
at Mt. Pisgah Church, in 1839, an< ^ was baptized by Elder 
William H. Holcombe, who was one of the ministers 
engaged in that meeting. He soon felt it to be his duty 
to preach the gospel, and felt that to do so successfully, 
he must secure a good education. His father sent him 
to the Nashville University. He became while there a 
member of the First Baptist Church of Nashville, of 
which Dr. R. B. C. Howell was pastor. At the age of 
seventeen he was licensed to preach by that church. His 
health failed while at the University at Nashville, 
and he had to return home before he completed his 
course. When his health was restored, he went to Mis- 
sissippi and engaged in teaching school, still determined to 
fit himself thoroughly for his life work. After teaching 
a while, he entered the Western Theological Institute, at 
Covington, Kentucky, where he graduated in 1847. ^ n 
December, 1847, he was elected pastor of the First Bap- 
tist Church of the city of Houston, Texas, where he 
remained three and a half years. He was elected presi- 
dent of Baylor University then at Independence, Texas, 



232 BIOGRAPHICAL SKETCHES. 

now at Waco. He is still president of that Institution. 
Perhaps Dr. Burleson has done more for the religious and 
educational advancement of Texas than any one man in 
the State. His efforts have been untiring and success 
has crowned his labors. " His success is not the result of 
accident, but of the habits acquired in boyhood on the 
farm, and by following the precepts of a pious father." 
He never used tobacco, nor intoxicating drinks ; was 
never in a theater, ball room, nor on a race ground ; 
knew nothing of cards, billiards nor chess ; he never 
swore but one oath and that in boyhood, and under 
sudden and great provocation. Some few men in this 
world are successful in spite of the vices referred to, but 
the great majority who indulge in them prove failures. 
The one great purpose of Dr. Burleson's life was to found 
a great Texas Baptist University, and in this he has been 
eminently successful. Baylor University, Waco, Texas, 
is a monument to the energy, perseverance and indomita- 
ble will of Rufus C. Burleson. At this writing he is still 
living, sixty-seven years old. We give this brief sketch 
of the life of Dr. Burleson, because he was once identified 
with one of the churches of this association, and many of 
his relatives have been prominent in our association. 
His life, as a minister, has been spent elsewhere, but 
occasionally he visits his old home, and preaches at the 
church where he first embraced the Saviour. In April, 
1889, ^ e preached a jubilee sermon, commemorative of his 
baptism at Mt. Pisgah fifty years before, to a large con- 
gregation. There were only three or four persons present 
who were present at his baptism. It was an interesting 
and enjoyable occasion, and will not soon be forgotten 
by those who were present. It did us good to hear our 
brother tell of his trials and labors in the Master's 
cause for fifty years. We trust chat our brother may 



ELDER RICHARD BYRD BURLESON. 233 

be spared many years more to labor for that cause which 
he loves so well. 

Elder Richard Byrd Burleson, A.M., LL.D. 

Was the son of Jonathan and Elizabeth Byrd Burleson, 
and younger brother of Dr. Rufus C. Burleson. Both 
were cousins of General Edward Burleson, of Texas 
fame. He was born near Decatur, Alabama, and died at 
Waco, Texas, December 21, 1879. He g rew U P amid the 
stirring, active duties of the farm, and strict attend- 
ance upon a country school. He was prepared for the 
Nashville University, at Somerville Academy. He had 
made preparation and secured the pledge for cadetship at 
West Point, but his father generously waived the claim 
in the interest of a son of a poor widow, now the illustri- 
ous General Longstreet. He was converted in 1839 an d 
was baptized into the fellowship of Mt. Pisgah Church by 
Elder W. H, Holcombe, at the same time that his brother 
Rufus was baptized. He entered Nashville University in 
1840, and remained three years. He was licensed to 
preach in 1841, by the First Baptist Church of Nashville, 
Dr. R. B. C. Howell, pastor. He was called to ordination 
by the Athens Alabama Baptist Church, in 1842, and 
was pastor of that church two years. In 1845, he ac- 
cepted the call of the Tuscumbia Baptist Church, and 
remained its pastor four years. In 1849, he took charge 
of a school at Moulton, Alabama, which school, by action 
of the Muscle Shoals Association was adopted as an 
associational school, and called " The Baptist Female 
Institute. " He was principal of this school until 1855, 
when he resigned and removed to Texas. Elder Burle- 
son was moderator of the Muscle Shoals Association 
in 1853, 1854 and 1855. He was pastor of Moulton 
Church during the time he was teaching there. In 1856, 



234 BIOGRAPHICAL SKETCHES. 

he was pastor of the church at Austin, Texas. In 1857, 
he became professor of Natural Science in Baylor Univer- 
sity. In 1 861, he was elected vice president of Waco 
University now Baylor, in which capacity he served until 
his death. He was twice married. His first wife was 
Miss Sarah Leigh, daughter of Elder Wm. Leigh. His 
second wife was Miss Mary Halbert of Mississippi. He 
left two sons and one daughter by his first wife. 

Elder Burleson was a profound scholar and student in 
theology, botany and astronomy He was a successful 
teacher. As an orator, his style was gentle and persua- 
sive, logical rather than impassioned, his manner grace- 
ful and impressive. As an educator he was pre-eminent. 
He was original in his methods. He had rare powers of 
analysis, and was able to fix the attention of his stu- 
dents upon each part of the subject under consideration. 
With all this he was most earnest, and never failed to< 
inspire his pupils with his own love and thirst for knowl- 
edge. As a man, he was frank, candid and pure ; by 
nature kindly; and in his manner gentle and most amiable 
in his general deportment. Tender and sympathetic, he 
rejoiced with those that rejoiced, and wept with those that 
wept. He died as he had lived. He endured with chris- 
tian patience his extreme sufferings. His most intense 
suffering was anxiety for a helpless family and the final 
success of his life work, the foundation of a great Baptist 
University, with which he had been identified for eigh- 
teen years. But finally he was enabled to commit his 
helpless ones to a Merciful Father, and the university to 
the Baptists of Texas. In his last days he prayed 
earnestly for his helpless ones, and that the brethren 
would not suffer his toils, his sacrifices, his tears to be 
as water spilled upon the ground. At the last service 
held at his bedside by his pastor and many brethren and 



ELDER ABSALOM L. STOVALL. 235 

sisters, he had read the twenty-third Psalm, and the 
latter part of the eighth of Romans, he then requested 
them to sing again, and again, " How firm a foundation 
ye s&ints of the Lord, is laid for your faith in his excel- 
lent word." 

His last hour was spent with his brother, Dr. R. C. 
Burleson, and his last word was good-bye, to his wife. 
One of his last utterances was " I want to see the 
promised land like Moses." He left the world in the 
midst of his usefulness. The providences of God are 
mysterious, and we cannot always understand them 
Why our Brother Burleson should be taken away at a 
time, when to the eyes of short sighted mortals he 
appeared to be doing a great work, we cannot understand. 
But we know that it is all right, for the Judge of all the 
earth will do right." 

Elder Absalom L. Stovall 

Was born in Giles county, Tennessee, December 25th, 
1809. His father moved to Lawrence county, Alabama, 
when he was quite young. At the age of twenty-one he 
married Miss M. K. Harris. He made a profession of 
religion in his twenty-first year and joined the Baptist 
Church. We suppose it was Town Creek Church, Law- 
rence county, Alabama, as his parents lived near that 
church. He was baptized by Elder Sylvanus Gibson. 
The above we get from his son James Tatum Stovall, of 
Texas, but it must have been after 1832, that he was 
baptized, as Elder Gibson did not move to Alabama until 
1832. He commenced preaching when he was thirty-two 
years old. We find his name as clerk of the association 
in 1840. He continued as clerk from 1840 to 1850. In 
185 1 and 1852, he was moderator. In 1852, he was em- 
ployed by the trustees of the Baptist Female Institute, 



236 BIOGRAPHICAL SKETCHES. 

at Moulton, as agent to raise funds for building pur- 
poses. He succeeded in raising by subscriptions, $5000. 
In the fall of 1852, he removed with his family to 
Mississippi and settled near Tupelo, where he spent the 
remainder of his life. He assisted in organizing the 
Judson Association, in Mississippi, and was its modera- 
tor up to the time of his death, which occurred July 
4, 1872. At that time he was pastor of three churches, 
viz : Tupelo, Centerville and Pilgrim's Rest. 

Elder Stovall was a very popular preacher. In his 
manner, he was mild and pursuasive. While firm in his 
doctrinal views, and bold to express them, yet he did so 
with such a spirit of love, that no one could take offense. 
His name was a household word among the Baptists of 
the Muscle Shoals Association, long after he left them. 

The writer had the pleasure of forming his acquain- 
tance in Mississippi a short time after the war. He 
found him to fully come up to the character which had 
been given him by his friends in Alabama. He was a 
most amiable Christian gentleman, and beloved by all 
who knew him. He did a great work, both in Alabama 
and Mississippi. As a preacher, he was earnest, tender 
and persuasive, forcible in his arguments. He preached 
Christ crucified with such power and zeal that hearers 
were compelled to listen. He gave great satisfaction, as 
a pastor, to the churches with which he labored. He was 
pastor of his own church, Town Creek, many years. He 
was also pastor of the Moulton and Courtland Churches. 
He served the latter from 1845 to 1850. He was much 
beloved by the membership of this church, who made an 
effort to secure his services for two Sundays in each 
month, in 1851. The following letter, which we find re- 
corded in the minute book of that church, shows the 
spirit which animated this beloved brother : 



ELDER ABSALOM L. STOVALL. 237 

December 14, 1850. 
Dear Brethren M. W. Mays, Wm. Puryear and Thomas Ashford: 

I received j r ours of December 2nd, and should have replied sooner 
but have delayed in order that I might duly consider your request. I have 
been, to the best of my ability, preaching to the church and congrega- 
tion in Courtland, five years. During my labors with you, I no doubt 
have erred, for I am a fallible man, but I have great satisfaction in 
knowing that I have not knowingly shunned to declare the truth of 
God. How far my ministry has been, or will be blessed of the Lord 
in your midst, is known to Him who knoweth all things. I trust you 
will pray that God in mercy will forgive wherein we may have sinned 
and bless our labors of love, causing the seed sown to produce much 
fruit to His glory, and the salvation of sinners. 

The many pleasant interviews we have enjoyed are now numbered 
with things that are passed and gone, no more to return. I hope I 
shall never be wanting a heart to remember with gratitude the many 
kindnesses shown me and my family by the church and congregation 
in Courtland. During the five years I have been, both in and out of 
the pulpit, treated with much attention and respect. 

In reply to your request, that I should continue to supply the church, 
I will refer to the remarks I made to the church at the close of the 
year 1849. My feelings and situations are about as they were then. 
I agreed last spring to attend the church until the winter, that you 
might have time to look out a minister. This I have done the best I 
could. I had intended to preach a farewell sermon at the November 
meeting, but Brother* Burleson had agreed to preach on a particular 
subject, and I did not mention my intention, thinking I might be with 
you in December. My reasons for declining to serve the church long- 
er are these : the distance, the want of sufficient bodily strength to 
encounter the weather many times, and fatigue of so much labor, 
both of body and mind; my affairs at home require more of my atten- 
tion, than I have given for the last five years — I mean the duties I 
owe to my family. You may be astonished, when I tell you, that at 
times I feel like I was almost worn out. I think it my duty to rest as 
much as possible, and be more with my little boys. If my life is 
spared, and strength afforded, I expect to labor in the cause of Him 
who died for me, as long as I live, and humbly hope that we shall be, 
through grace, prepared to praise Him together in a better world than 
this. 

In leaving you, I only would say, be faithful unto death, in the dis- 
charge of all your duties as members of Christ's church — love one an- 
other — live in peace. Be careful to observe all the rules given by the 
great Head of the church. Remember that this is not our home. Set 
your affections on things above. Expect soon to die, and realize the 
truths contained in the Bible respecting the future. Contend earnestly 
for the faith once delivered to the saints ; but contend in love for the 
truth's sake. 

It will depend on the weather and my health whether I am at your 
next meeting. I hope the church will proceed without delay to sup- 
ply their pulpit. Present my best love and that of my family to your 
families and all my friends. Yours in brotherly love, 

A. L. STOVALL. 



238 BIOGRAPHICAL SKETCHES. 

We have in this letter a glimpse of the character of the 
man. A loving kind disposition, a tender regard for the 
people to whom he preached. 

Elder Sylvanus Gibson 

Was born in Wilkes county, Georgia, November 24, 1783, 
and died at his residence, in Lawrence county, Alabama, 
July 25, 185 1. His end was calm and peaceful. He died 
as he had lived, trusting in Christ. He was baptized at 
Clark's Station, Georgia, and labored in the ministry in 
that State eighteen years, with great acceptance and suc- 
cess. He removed to Alabama in the year 1832. His 
services as a minister were soon in demand, when the 
churches found out his ability in the pulpit. He, and his 
wife Polly, joined Hopewell Church by letter, in April, 
1833. He was chosen pastor of the same at the March 
meeting, in 1834, and continued until his death, a period 
of seventeen years. He supplied the Enon Church as 
pastor eighteen years. He was pastor of Shilo Church, 
Morgan county, ten years. He was pastor of Town 
Creek Church, Lawrence county, six years. He also at 
various times supplied Salem, Friendship and Harmony 
Grove Churches for several years. Elder Gibson was a 
great revivalist. He loved to be engaged in revival meet- 
ings, and his churches were blessed with revivals of relig- 
ion. It is supposed that he, during his ministry, bap- 
tized at least 1000 persons. He seems to have had great 
influence over his congregations. His preaching was 
earnest and exhortatory, though he did not shun to 
preach doctrine, and the doctrine of his church. He was 
a popular man among his brethren, this is shown in the 
honor they conferred upon him in making him moderator 
of the association for thirteen successive sessions. He 
was chosen moderator in 1838, and continued until his 
death. He was frequently called upon to preach the in- 
troductory sermon. Ten or twelve ministers grew up 
under his ministry in north Alabama. The committee 
which was appointed to prepare a memorial of him, which 
memorial was printed in the minutes of 1851, said; " 'And 
the king said unto his servants, know ye not, that there 



ELDER ENOCH WINDES, SR. 239 

is a prince and a great man fallen this day in Israel/ 
And truly can we say that a good man has fallen, and a 
light has gone out among us, and Zion is called to mourn 
indeed. The decease of our much beloved and truly la- 
mented brother in Christ, and father in the gospel, Syl- 
vanus Gibson, it is our mournful duty to announce this 
day officially to this association." That report further on 
says : " His death has produced a vacuum that we believe 
it will be difficult to fill, and we know not where to find his 
equal. He will be long and affectionately remembered 
by his brethren and neighbors. He was to every man a 
brother and a neighbor in the true Christian sense of the 
endearing terms." The above indicates the esteem in 
which Elder Gibson was held by the association. His in- 
fluence was very great throughout the bounds of the 
association, and is felt to this day. He has a grandson, 
Elder John G. Gibson, who is a minister of considerable 
reputation, living in Georgia. 

Elder Enoch Windes, Sr. 

Was born in northern Missouri, of Scotch-Irish parents, 
July 1, 1809. His father was a carpenter of humble cir- 
cumstances, and he was his youngest son. At the age of 
twelve he left the parental home to work for himself. 
He first worked in the lead mines, and there came in con- 
tact with the worst elements of society, which did not 
have a softening and refining influence upon his character. 
He soon returned home, but differences between him and 
his father arose, and he again went out into the wide 
world to make his own fortune. This time he went to 
Louisiana, and engaged in making cypress shingles in the 
swamps. He soon fell a prey to malignant fever. He 
suffered for many weeks, and when able to get about, 
he determined to cross the Mississippi river and seek 
higher ground and purer air. He attempted to cross in 
a frail canoe, which being struck by a log was sunk, leav- 
ing him in the water, a considerable distance from the 
shore. Realizing that his life depended upon his efforts, 
with a bold spirit and indomitable will, he swam for the 
the shore, and reached it, dripping and utterly exhausted. 



240 BIOGRAPHICAL SKETCHES. 

A brief sojourn in the highlands of Mississippi brought 
back his usual health and vigor. He again plunged into 
the swamps, but was again taken sick and was brought 
out by an elder brother. About this time, his older 
brother, Samuel, settled with his family in Mississippi. 
His wife had relatives in Kentucky, and through them 
he was induced to go to Kentucky. Here he entered an 
academy and acquired a fair English education. Nothing 
is known of his purposes when he entered school, but 
while in school he was led to reflection on his spiritual 
condition. These reflections grew more and more earn- 
est, until one night when on a lonely journey from a distant 
neighborhood, he surrendered himself to God in faith, 
and found himself indulging new desires and hopes. 
Soon he wanted to preach the gospel of Jesus Christ to 
sinners. This, however, he could not get his consent to 
communicate to any friend, but quietly turned his studies 
in that direction. He joined the debating club of the 
school, that he might learn to speak in public. His first 
effort in the club was a mortifying failure. He tried to 
use notes, but was so much confused that his notes were 
of no value to him. He never afterwards tried to use 
notes in public speaking. He felt the necessity of being 
thoroughly acquainted with the Scriptures, and com- 
menced committing the New Testament to memory. 
He soon saw that the proper way to study the Scriptures 
was to find out and study their principles. At this he 
could not succeed so well as in memorizing. Having no 
helper or counsellor, he became discouraged and began to 
wander in his thoughts and feelings from his purpose. 
He became discontented ; school was no longer desirable ; 
business was distasteful. Whither he went and what he 
did no one but himself ever knew. Then, near thirty 
years old, he drifted south and appeared at Apple Grove, 
a small village in Morgan county, Alabama, about the 
year 1839, an d began teaching a country school. He 
suited the people of this neighborhood as a teacher, and 
soon became popular. He married Mary Ann Ryan, 
daughter of Thomas Ryan, Esq., a man of prominence in 
that community. With but little of this world's goods, 
they commenced house keeping, living on a forty acre 



ELDER ENOCH WINDES, SR. 241 

tract of land, aboat three miles from Mr. Ryan's. Here 
they lived in very uncomfortable quarters until a better 
house could be built. Elder Windes taught school as a 
means of support, and split boards on moonlight nights 
for his house. During a protracted meeting held in the 
neighborhood by a Baptist minister named L. H. Milli- 
kin, Mrs. Windes professed religion and was baptized. 
Mr. Windes, to all human appearances, had no interest in 
the meeting. On the contrary, he remonstrated with his 
wife about her constant attendance on the meetings. On 
a certain Sunday he dug his crop of potatoes, while his 
wife was at church. On another day, when his wife re- 
turned from church she found an advertisement of the 
sale of all their property lying on their dining table. The 
only explanation was a purpose to quit the country for- 
ever. But before the meeting closed, a revolution of feel- 
ing and thought came over him, he heartily repented of 
his course, acknowledged his sin and sought baptism and 
church membership. Long was " Millikin's meeting" a 
household expression with that couple. 

The writer was well acquainted with Brother L. H. 
Millikin. He was for many years pastor of the Baptist 
Church, at Aberdeen, Mississippi, and afterwards at 
Jackson, Mississippi. Elder Windes joined Salem 
Church, in October, 1839. He soon began to exercise in 
public, and was ordained in 1840 by a presbytery consist- 
ing of Thomas Briscoe, Elexius Thompson and Thomas 
Jones. For a while his preaching was confined to his 
own neighborhood, but soon he was known in other 
neighborhoods and his services sought for. He preached 
often at Shilo, and appears at one time to have been 
pastor of that church. He was pastor also of his own 
church. He was clerk of the Muscle Shoals Association 
for two sessions, 1853-54. He was a popular preacher. 
He was a fine reasoner, but his terribly earnest nature 
gave him great power in exhortation. He studied his 
sermons closely. He read little else than his Bible when 
engaged regularly in preaching. His leisure hours were 
generally spent in reading history. His concentration of 
mind on his work was so great that after the first year 
or two his health broke down. During some of these 



242 BIOGRAPHICAL SKETCHES. 

spells of sickness brought on by excessive mental and 
physical labors, he would conclude that God had not 
called him to preach, and had afflicted him for making 
the effort. When in this state of mind, he could not be 
prevailed on to preach. For months, and sometimes for 
years he would stay away from church services, to avoid 
the importunities of his friends, to preach. 

At the beginning of the civil war he was in good finan- 
cial circumstances, being worth about $20,ooo When 
the war closed all was swept away except his land. He 
was very anxious about the education of his children. 
His eldest son, Col. F. M. Windes, was graduated from 
college with the understanding that he was to assist in 
the education of the other children. He established a 
school at Apple Grove, but the war coming on, he 
enlisted in the confederate service ; coming out of that 
wounded and broken in health, he could not stand the 
confinement of the school room. So the hope of giving 
an education to the other children was blasted. They 
succeeded, however, by perseverance and energy in secur- 
ing a pretty good education. Two of his sons, Enoch 
and R. A. Windes, are Baptist ministers, and have both 
labored in the Muscle Shoals Association ; one, W. H. 
Windes is a minister of the Christian Church, and princi- 
pal of the Hartsell High School. One is a lawyer of 
some eminence in Chicago, Illinois. He also left one or 
more daughters who have been educated by their brothers. 
Elder Windes died at his residence near Apple Grove, 
Alabama, in the triumphs of a living faith, March 23, 
1872, with most of his children around him. His latter 
days were more peaceful and restful than his earlier ones. 

Enoch Windes, Jr., 

Son of Enoch Windes, Sr., was born near Apple Grove, 
Morgan county, Alabama, February 1, 1844. He served 
in the confederate army, in Roddey's cavalry, during the 
civil war. He made a good soldier. He was a Christian, 
when he went into the army, and maintained his charac- 
ter as such for three years during that terrible struggle. 
He was ordained as a minister of Christ at Salem Church, 



ELDER WM. H. BARKSDALE. 243 

November 16, 1862, being a little over eighteen years old. 
The presbytery were, Elders J. K. Lynn, M. A. Verser and 
John Holmes. After the war he lived two years in Law- 
rence county, Alabama, serving as missionary of the Mus- 
cle Shoals Association, and also of the General Associa- 
tion of north Alabama, of which he was clerk one year. 
He married Miss Maria Stanley, eldest daughter of 
Brother Edward Stanley, a prominent member of Mt. 
Pleasant Church. She was a most estimable young lady 
and was a pupil of the writer. She has no doubt made 
him a good wife. Elder Windes moved to middle Ten- 
nessee, and engaged in teaching and occasional preaching 
for five years. He then moved to Murfreesboro, Tennes- 
see, with his family, in order to finish his literary course in 
Union University, which he did, graduating in 1872. He 
then taught school in Wilson county, Tennessee, and 
preached to some country churches for five years. After 
this he moved to Ashland, Benton county, Mississippi, 
where he taught school and preached for five years. After 
this, he gave up teaching, and has devoted himself to the 
ministry. He is now pastor of the Baptist Church at 
Paris, Tennessee. 

Elder Windes possesses talent and energy. His 
preaching is plain and to the point. He is. capable of 
doing much good, and we trust that his life may be fruit- 
ful of good works, and that he may be spared long to 
work for the Master. 

Elder Wm. H. Barksdale 

Was born February 19, 1827, in Rutherford county, Tenn- 
essee and was the only child of Randolph Barksdale and 
Susan C. (Williams). His father had other children by a 
former and later marriage. William's mother, dying when 
he was yet a child of only three years of age, requested 
her husband to consent for her mother, Mrs. Williams, 
to raise him as she would her own. This request was 
granted, and nobly did that grandmother perform her part 
towards her adopted child, teaching him at a very early 
age to read and love his Bible. William became the sub- 
ject of divine grace at a very early period of life, but made 



244 BIOGRAPHICAL SKETCHES. 

no open profession until his fourteenth year, at which 
time he was baptized by Elder R. W. January into the 
fellowship of Enon Church, Rutherford county, near 
Murfreesboro. He early felt it to be his duty to prepare 
for the ministry, and would often hold meetings with his 
father's servants on Wednesday and Sunday nights. 

At the death of his grandparents he removed to his 
father's. But death soon severed these ties, his father dy- 
ing June 26, 1844. Being left to his own resources, his 
purpose was to secure an education to fit him for the work 
of the ministry. Having made the acquaintance of Dr. 
Jos. H. Eaton, president of Union University, he made 
arrangements with him to enter that institution upon the 
condition that he would give his note for the tuition, pay- 
able at some future time when he might be able to pay 
it. The same arrangements were made for his board with 
a good lady, Mrs. Burton. He refused to receive aid from 
the beneficiary funds. He afterwards taught school and 
paid off these debts. 

He next entered Georgetown College, Kentucky, and re- 
mained there, until the state of his finances made it nec- 
essary to suspend his collegiate course. He afterwards 
received the degree of A. M. from Union University. 

He was married to Miss Mary F. Bashette, daughter of 
Dr. Wm. Bashette, of Murfreesboro, July 31, 1846. 

He preached and taught school at Middleton, Tennessee, 
till his appointment by the Executive Board of the Gen- 
eral Association of middle Tennessee and north Alabama, 
to Florence, Alabama. He remained here only a short 
time, the churches of Mt. Pleasant and Liberty having sol- 
icited him to preach for them. He bought him a small 
farm, near Mt. Pleasant Church, in Lawrence county, 
Alabama, and removed to it. He preached to these 
churches with great success. He was also pastor of Court- 
land Church from 1855 to 1857. Having received a call 
to the Church at Helena, Arkansas, he resigned his charges 
in Alabama, and removed to that city in 1858, or the lat- 
ter part of 1857. Here he remained until after the Civil 
War. He was a successful pastor here, and the church 
was growing until the war came up. He held services 
during the war in his church, until it was taken as a hos- 



ELDER WM. H. BARKSDALE. 245 

pital. He then put up at his own expense a large room 
in his yard, where he gathered the children together and 
taught them through the week and preached to them on 
Sundays. Immediately after the war for one or two years, 
he preached to Shufordville Church, Mississippi, Spring 
Creek and Forest Chapel Churches, Arkansas, dividing his 
time between those places and Helena. 

His wife died in 1866. Some time after he visited rela- 
tives in Tennesee, and while there became acquainted with 
Miss Lucy Donoho, to whom he was married July 1, 1867. 
He, soon after his second marriage, removed from Helena 
to the neighborhood of Memphis, Tennessee where he now 
resides. In 1855, Elder Barksdale was elected clerk of the 
Muscle Shoals Association, and was continued until he 
left the State. He wrote the circular letter in 1853 on 
" Close Communion," which was a strong paper, bristling 
with arguments and facts in favor of the Baptist position 
upon this subject. The brethern of the Muscle Shoals 
Association regretted very much to give up Elder 
Barksdale. They considered him one of their ablest 
ministers. 

As a preacher, Elder Barksdale has been universally 
popular with his churches. He is intensely Baptistic, 
and this has made a few opposers in one or two localities. 
What he believes he dares to preach. He is full of enthu- 
siasm, entering into his subject with his whole soul. 
While courteous to other denominations, and sometimes 
officiating with Pedo-Baptist ministers in their pulpits, he 
is devoted to the cherished doctrine of Baptists, and advo- 
cates and defends them with all the ability and earnest- 
ness he can command. 

We consider Elder Barksdale one of our best working 
ministers. He is also no mean writer, as man}'' of his 
productions in print testify. He is now, and has been for 
many years, preaching to churches in Tennessee and Mis- 
sissippi on the railroads — going out from Memphis. In 
1885, he was pastor of Tuscumbia Church, coming from 
his home near Memphis, 150 miles. 

Brother Barksdale is of ordinary stature, pleasant and 
genial in the social circle, a good companion, with a quick 
and impulsive disposition. He is now (1890) about six- 



246 BIOGRAPHICAL SKETCHES. 

ty-three years old, yet retaining much of the life and 
vigor of youth. 

Elder Philip M. Musgrove. 

This brother was once connected with the Muscle 
Shoals Association, and has been a prominent minister 
among north Alabama Baptists for over forty years. 

He was born in South Carolina, Edgefield district, 
March 12, 18 17. He was brought by his parents to Blount 
county, Alabama, in the fall of 1822. They settled near 
Blount's Springs, where they lived for several years, and 
then moved to within four miles of Blountsville, the 
county-seat. 

Elder Musgrove's school advantages were limited. 
When about ten years old, he went to a country school 
about one year. Several years after this, he received about 
six months schooling. This constituted the amount of 
education he received at school. 

On the 8th of December, 1836, he married Miss Louisa 
White. 

He was baptized into the fellowship of Mt. Tabor 
Church, Blount county, about 1838 or 1839; commenced 
preaching in 1842, and was ordained a gospel minister on 
the 19th of May, 1844, by a presbytery consisting of 
Elders Thomas Smith, of Franklin county, Alabama, and 
his father John T, Musgrove. In 1842, Mt. Tabor Church 
withdrew from the Mt. Zion Association, because that 
association had, a year before, added an article to her con- 
stitution declaring non-fellowship with all missionary 
operations, Sunday Schools, Bible Societies, etc. 

In 1844, Mt. Tabor Church was received into the Muscle 
Shoals Association, at a meeting held with Town Creek 
Church. At the session of the association held with Mt. 
Nebo Church in 1845, Elder Musgrove was appointed by 
a Missionary Society of the Muscle Shoals Association, a 
missionary in connection with Elder E. D. Stephenson and 
J. C. Vincent. His salary was $200. In 1846, when the 
association had become a missionary body, he and Elder 
Vincent were appointed missionaries by that body to 
travel and preach within its bounds. 



ELDER PHILIP M. MUSGROVE. 247 

In 1847, h e an d Elder Wm. Irwin were appointed mis- 
sionaries. During these years of missionary labors, several 
churches were constituted by Brother Musgrove and the 
other missionaries, and many persons baptized. The 
anti-missionary Baptists closed their doors against the 
missionaries and were very bitter against thern. They 
had to preach under bush arbors, in private houses, and 
under the shade of the trees. At the time he commenced 
as a missionary of the association, there were in Blount 
county only three missionary Baptist Churches, none in 
Marshall county, and none in the eastern part of Walker 
county. Now, in this same territory, there are four mis- 
sionary Baptist Associations, viz: Warrior River, Sulphur 
Springs, Cullman and Mt. Carmel. 

Brother Musgrove, after traveling three years as mis- 
sionary of the association, traveled four years as mission-' 
ary of the Domestic Mission Board, now Home Mission 
Board, of the Southern Baptist Convention. He has been 
pastor of the following churches:. Mt. Tabor, Hopewell, 
Good Hope, Harmony, Blountsville, Union, White Plains, 
all in Blount county, Brown's Valley, Blue Spring in Mar- 
shall, Arkadelphia, Walker county, wSpringville, in St. 
Clair county, and Cullman, in Cullman county. At White 
Plains Church, he held a protracted meeting on one occa- 
sion. There was a Methodist Church near, with forty 
members, during the meeting he baptized thirty-seven 
Methodists. He was pastor of Walnut Grove Church, now 
in Etowah county ; and some other churches in Cullman 
county. During his ministry he has baptized 500 persons, 
among whom were three Methodist preachers. Brother 
Musgrove's life has been a busy one. He has preached a 
great deal and has received very little for it. Living in a 
section of the country where churches have never been edu- 
cated and taught that "the laborer is worthy of his hire," 
and where they were built up by missionaries who were 
paid by others, hence they did not realize their responsi- 
bilities. He was compelled to engage in secular pursuits 
in order to support his family and educate his children. 
He has practiced both medicine and law, yet he has never 
ceased preaching. Doubtless he would have been a better 
preacher had he given his whole time to the ministry. 



248 BIOGRAPHICAL SKETCHES. 

Elder Musgrove delights in doctrinal preaching, and 
has made the distinctive doctrines of Baptists a special 
study. 

In his manner, he is earnest and forcible, but lacks that 
training , which school advantages in early life would have 
given him, which would have made him a more attractive 
and polished speaker. 

He is well acquainted with the Scriptures, and uses them 
freely in his sermons. Though his early education was 
quite limited, yet he has acquired a very considerable 
amount of information in almost every department of 
knowledge. He has been a close student, and has well 
improved his time and opportunities. Had he had the 
advantages that many of our young preachers now have, 
he would easily have taken his place among the first men 
of our denominations as a theologian and a preacher. We 
owe much to Brother Musgrove, as Baptists, for the work 
he did in the counties of Blount, Morgan, Marshall and 
Walker, when a missionary and since, in steming the tide 
of anti-missionism and antinomianism, which set 
against every effort made by our fathers to have the gos- 
pel preached to all men. 

The anti-missionary churches once in the ascendant, 
have dwindled down to almost none. They have lost 
power and influence. This may be attributed, in part, to 
the preaching of the gospel by our missionaries to the 
people, and to the spread of knowledge among them. 

Brother Musgrove is the author of a small volume en- 
titled " The Baptist Code, with articles of Christian Be- 
lief, Rules of Order, Order of Business, etc." This is a 
valuable little book to all who wish to know something 
about what Baptists believe and the way to conduct busi- 
ness in church. 

Elder Musgrove resides in Cullman, Alabama, and for 
one of his age, 73, appears to be strong and vigorous. 

Elder John C. Roberts. 

This brother was born in Alabama, Lawrence county, 
February 14, 1821. He was the son of Mathew Roberts, 
who was one of the early settlers of Lawrence county. 



ELDER J. M. ROBERTS. 249 

He professed religion when he was about eighteen years 
old. He was baptized into the fellowship of Town Creek 
Church, by Elder Sylvanus Gibson where he continued a 
member until his death, which occurred July 3, 1885. He 
was the first of his family that became religious. He was 
twice married. His first wife was a Miss Emeline Flan- 
nagan. His second wife was a Mrs. Pearson. He was 
the father of eleven children, nine of them are still living 
{1890). Four sons and five daughters. Brother Roberts 
was ordained to the gospel ministry, about the year 1846, 
by Elders John Edmiston and A. L. Stovall. He was 
called to the pastorate of Town Creek Church in 1853, 
and served eight years. He was also pastor of Russell 
Valley Church, Russellville, Macedonia, in Franklin 
county, Cherry Hill, Salem, Pleasant Grove and other 
churches at different times in his ministry. He served as 
missionary of the Muscle Shoals Association for a year 
or more. He was clerk of the association for thirteen 
sessions. Brother Roberts was a very acceptable 
preacher, well read in the Scriptures. He kept himself 
informed upon the doctrinal views of Baptists, and was 
always ready to give a reason for his belief, and defend 
with zeal and earnestness what he considered the teach- 
ings of the Scriptures upon those points of difference 
between Baptists and other denominations. His educa- 
tion was limited, but he read a great deal, especially the 
Bible and Baptist literature, and thus kept himself abreast 
with the times. Being of ready speech, he was able to 
make use of his acquired information successfully, and 
interest and instruct an audience. 

Elder J. M. Roberts, 

The son of Elder J . C. Roberts and his wife Emeline, 
was born November 4, 1844. He professed religion at 
the age of fourteen and joined the Town Creek Church, 
Lawrence county, Alabama. He was ordained to the 
ministry in 1870, by a presbytery consisting of Elders 
John L. Lattimore and J. C. Roberts. He has served a 
number of churches. We mention a few: Harmony, 
Salem, New Hope, Macedonia, in Morgan county, Pleas- 



250 BIOGRAPHICAL SKETCHES. 

ant Grove, Bethany. He is now pastor of New Prospect 
and several other churches. Elder Roberts is a minister 
of good ability and if he could give his entire time to the 
work, would become very useful. He has a good knowl- 
edge of Scripture, and an easy and attractive delivery. 
The church to which he preaches should put him in a 
condition to serve them better and more effectively. He 
has a family to support, and necessity forces him to 
labor with his hands in secular pursuits, so that he cannot 
prepare himself as he ought to for his ministerial duties. 
Elder Roberts resides in Lawrence county, near Moulton. 

Elder Butler Williams 

Was the first pastor of Rocky Creek Church, Morgan 
county, Alabama, and served it about five years. He 
moved from Georgia to Alabama in 1867 or 1868. He 
was then an old man. During the short time he was 
permitted to live in Alabama, he exerted a wonderful 
influence as a preacher. His reasonings on the Scriptures 
were deep and convincing. In doctrine, he was strong 
and uncompromising and his preaching was with power, 
through the spirit, which gained the love and admiration 
of his hearers. Rocky Creek Church prospered under 
him, and soon took the lead of all other churches in the 
community, both in the number of conversions, and in 
the love and devotion of its members. The foundation 
of his sermons was Christ. He knew nothing but Christ 
and him crucified. He was faithful unto death, and 
died as he had lived with full faith in the power of 
Christ's blood to save to the uttermost all who would 
come unto Him. Elder John E. Weaver, from whom we 
get the above, thus speaks of Elder Williams : " I 
regard this man, as having done more in building up the 
Baptist cause in the eastern part of the association than 
any other man, who lived here no longer than he did." 

Elder T. J. Weaver 

Was born in Lawrence county, Georgia, July 19, 1845. 
He was brought to Morgan county, Alabama, by his par- 



ELDER JOHN E. WEAVER. 25 I 

ents in early life. He was the son of a farmer, and spent 
his boyhood days in following the plow. The civil war 
in which he took part for three years, prevented him from 
securing an education, which he very much desired. He 
was a faithful soldier in the Confederate Army. In Sep- 
tember, 1869, he joined Rocky Creek Church, and soon 
began to give some evidence of a call to the ministry. In 
1 87 1, he was ordained to that work. He at once entered 
upon the duties of his office, and gave his time and talent 
to churches which were slow to aid in gospel support. 
The duties of a pastor poorly paid, and the cares of life 
pressed heavily upon him, and he soon learned to endure 
hardness as a good soldier. Under these burdens he was 
brought near the throne of God. He rejoiced in spirit 
under the darkest trials of his life, and success has 
crowned his labors. Many have been converted under 
his ministry, and his earnest exhortations have been 
helpful to the brethren where he has preached. He has 
served as missionary in the third district of the association 
for the last six years of his life, and now in the vigor of 
manhood he promises to gather many sheaves for his 
Master. 

Elder John E. Weaver, 

A younger brother of T. J. Weaver, was born in Morgan 
county, Alabama, May 8, 1851. He joined the Rocky 
Creek Church in 1869. He spent the early years of his 
manhood in teaching school. He was ordained to the 
gospel ministry, July 7, 1878. He has never consecrated 
himself fully to the work, and has never relied upon his 
church for support. He has no regular salary from his 
churches but. labors with his own hands, that he may have 
to give to him that hath need, and hence is a liberal giver 
to the various missionary and benevolent institutions of 
the denomination. 

Elder Weaver is one of the growing ministers of our 
association. He has talent and force of character that 
will make him eminently useful. In 1888, Elder Weaver, 
at the earnest solicitation of his friends, consented to 
become a candidate for representative to the legislature* 



252 BIOGRAPHICAL SKETCHES. 

He was nominated by the democratic convention, and 
elected. He made a faithful public servant, but was 
satisfied with one term having no further aspirations after 
political honors, and fully convinced of the dangers 
surrounding a minister of the gospel, who becomes an 
aspirant for political preferment. He entered more fully 
upon his ministerial work, conscious that this alone 
demanded his efforts and ability. 

He has charge of the following churches : Blue Spring, 
New Salem, Falkville, each of which displays some spirit- 
ual growth and constant increase. 

Elder Mat. Lyon. 

Mathew Lyon was born in Warren county, Tennessee, 
near McMinville, on the 27th of August, 1812. He was 
the son of Major James Lyon, who published papers in 
New Orleans before the war of 181 2, and who was the 
first person who ever published a newspaper in the Eng- 
lish language in Mobile. Major Lyon was the oldest 
son of Col. Mathew Lyon, a native of Ireland, a member 
of congress from Vermont, and who was one of the few 
prominent men who were convicted under the unconstitu- 
tional, tyrannical and short-lived " Sedition Law " o{ 1798. 
He was fined $1060.90, an extremely heavy amount for 
those times of frontier life and poverty ; and under scan- 
dalous insults, paraded by the marshal in a circuitous 
route through villages and cruelly imprisoned for four 
months in winter, and was triumphantly re-elected to 
congress while in prison. Before Elder Lyon's remem- 
brance, his father removed with his family to South Caro- 
lina. He was brought up a printer in Chesterfield 
district, in Cheraw, in the printing office of his father 
who established the first newspaper in that town. Elder 
Lyon attended the town academy for several years. 
Among his schoolmates, were James H. Thornwell, a 
son of a highly esteemed Baptist lady. He afterwards 
became a distinguished Presbyterian writer and doctor 
of divinity ; and Patrick Lynch, afterwards, the Roman 
Catholic Bishop in Charleston, and a special friend of 
needy confederate soldiers ; Miss Rebecca Ellerbe, who 



ELDER MAT. LYON. 253 

became the wife of A. W. Chambliss, D. D., late of Ala- 
bama, was also a most commendable student in that 
school. Elder Lyon's father died in 1824. From De- 
cember, 1829, to March, 1831, he worked during the 
congressional sessions, in the printing office of General 
Duff Green, editor of the United States Telegraph, in 
Washington, D. C. After returning home, he went to 
work at printing in Camden, South Carolina, and was 
there baptized in March, 1832, by Elder John M. Barnes, 
a pious, impulsive man, who afterwards joined the Disci- 
ples of the u Current Reformation. " In April, 1836, the 
mother of Elder Lyon with three of her children returned 
to McMinville, Tennessee, where, after being the chief 
agent in effecting the organization of a Baptist Church, 
and building a good house of worship, she died January 
3, 1869, affectionately revered and lamented, not only by 
relatives, but by many others, who united in erecting a 
monument to her memory. In 1837, Elder Lyon, at the 
request of Dr. R. B. C. Howell, conducted The Baptist, 
a monthly publication, which he had established at Nash- 
ville, two years before. In 1838, he worked for Philip 
Woodson in the office of the Huntsville Democrat. At 
that time Baptists were very scarce in Huntsville. There 
was an old Baptist Church in the western suburbs of the 
town, but no preaching in it. 

In 1840, he taught school at Pleasant Ridge, Green 
county, Alabama. In 1841, he worked at printing in Pick- 
ensville, and he remained in Pickens county for about 
fourteen years. 

On the 25th of June, 1843, he married Miss Susannah 
Muscogee, daughter of Elder Lee Compere, of Missis- 
sippi. They were married at Providence Baptist Church, 
Sumpter county, Alabama, by Elder Burwell B. Barnes of 
Mississippi, Her parents were from England, and were 
sent out early in life, missionaries to Jamaica. His health 
failing, they removed to South Carolina, and afterwards 
for many years they had charge of the Baptist mission 
and school in the Creek nation of Indians, in Alabama, 
till their removal west, in 1836. Elder Compere preached 
extensively, chiefly in the Southern States. He died in 
Texas, June 15, 1871. His eldest daughter was the wife 



254 BIOGRAPHICAL SKETCHES. 

of Elder S. S. Lattimore, a distinguished Baptist minister 
in Mississippi and Alabama, and the mother of Elder 
John L. Lattimore, who was for a number of years prin- 
cipal of the Institute at Moulton, and pastor of the Bap- 
tist Church at that place. Elder Lyon followed the print- 
ing business at Pickensville a few years, afterward he 
practiced law, and became register in chancery at Car- 
rolton, which position he held for four years. Early in 
1849, tne Carrolton Baptist Church licensed him to 
preach, and on the twenty-third of June following, he was 
ordained to the ministry of the gospel. The presbytery 
consisted of Elders S. S. Lattimore, Wm. Stansell, Charles 
Stewart, John H. Taylor, C. B. Saunders, T. S. Thomas 
and M. C. Curry. After preaching two or three years, 
Elder Lyon retired from the law and taught school in con- 
nection with his ministerial duties. He served acceptably 
as pastor at different times, the following churches in Pick- 
ens county: Ebenezer, Providence, Spring Hill, Carrolton 
and Pickensville. In 1854, Elder Lyon removed to 
Brooksville, Mississippi, and engaged in teaching school 
and preaching to churches. He remained here three 
years. In 1858, he was pastor of Grenada Church, 
Mississippi, and a teacher in the Baptist Female Institute 
at that place. In a revival there, he baptized on one oc- 
casion twenty-three young ladies of the Institute, and one 
of the lady teachers. In the latter part of 1859, at the 
urgent request of Baptists in Memphis, he started the 
publication of the Baptist Messenger, a weekly newspaper, 
which was discontinued during the first year of the war. 
During the time he was running the paper he preached 
to churches in Mississippi. Removing from Memphis, 
he lived successively in Hernando, Panola and Grenada, 
Mississippi, preaching, printing and teaching at different 
times. In 1865-66, he was a missionary of the Home 
Mission Board. In the latter half of the year 1867, Elder 
Lyon superintended the printing office of Elder Jos. 
Shackelford, at Tuscumbia, Alabama, who was publishing 
the Christian Herald, a Baptist weekly. In 1868, he re- 
turned to Mississippi and settled at Winona. Here he 
occupied himself in printing, and then in agencies, and 
preaching to various churches. After staying here a few 



ELDER MAT. LYON. 255 

years, he removed to Moulton, Alabama, where his only 
daughter and child, Mrs. Laura Chitwood, wife of VV. P. 
Chitwood, Esq., lived. He did not remain here long, 
having been called back to Central Church, Holmes 
county, Mississippi. He commenced preaching to this 
church and to others, in 1876, living in Carrolton, and 
continued there until 1880, when he removed to Moul- 
ton, Alabama, that he and his wife might be with their, 
only remaining child. In 1 881, he became pastor of the 
Moulton Church, and thus remained for about nine years. 
He also has been pastor of the following churches at dif- 
ferent times : Danville, Enon, Harmony and Pleasant 
Grove. He has been missionary of the association for 
several years, laboring in Lawrence and Franklin counties. 
As a preacher, Elder Lyon is esteemed sound in doctrine 
and very instructive, as he gives to every subject he 
preaches about close study and thorough examination. 
He does not deal in rhetorical flourishes, but in solid 
thought. His sentences are perhaps too long, and too 
many parentheses are thrown in among them, which tends 
to confuse, yet, notwithstanding this, he generally makes 
himself understood. Some consider him dry. This may 
be because he has not much animation about him while 
preaching, and he fails to get their attention. No one 
ever listens to Elder Lyon's preaching without being in- 
structed. Elder Lyon is a good writer. He has written 
many essays and doctrinal articles which have been 
deemed worthy of publication. He has written much for 
our denominational papers on various subjects, all of 
which show him to be a man of profound and varied 
knowledge. Elder Lyon has had the advantage of seeing 
and hearing some of the great men in our national coun- 
cils of half a century back, as well as acquaintance with 
such leaders in church relations as the Elder Basil Man- 
ley, Jesse Hartwell and J. C. Furman, and many other 
distinguished Baptist ministers. His oldest child and only 
son, Compere Adolphus, was converted and baptized in 
early youth. When the exercises at Clinton College, 
Mississippi, were suspended on account of the war, he 
returned home, being a student there, and enlisted in the 
confederate army. He was at the battle of Shiloh. He 



256 BIOGRAPHICAL SKETCHES. 

served faithfully till about the last month of the war, 
when he was dragged from his bed of sickness, and most 
cruelly murdered by federal troops. His comrades swiftly 
avenged his death. Brother Lyon and wife now reside 
with their daughter at Tuscumbia, Alabama. He is 
still willing to do what he can to advance the cause of 
Christ. 

Elder John R. Nesmith 

Was born in Lawrence county, Alabama, October io, 
1828, near what is now called Avoca. He professed faith 
in Christ in the year 1847; was married to Miss Par- 
mela G. Leigh, on the 14th of August, 1850. She was 
the daughter of David G. Leigh, and the granddaughter 
of John Leigh, a Baptist minister. She is a lady of fair 
education and culture. Elder Nesmith joined the Baptist 
Church at Bethel in 1852. Being impressed that it was his 
duty to preach the gospel, he felt the importance of secur- 
ing an education. He first studied grammar under his 
wife at home. Leaving home, he worked on the Mem- 
phis and Charleston Railroad during the winter of 1852 
-53. He lived a humble, Christian man, in the very 
worst of company. Leaving the railroad, he hired himself 
as a carpenter, near La Grange, Alabama, his object still 
being to educate himself for the ministry, but in this he 
concealed his purpose. In 1856, he joined the Masonic 
Lodge at Leighton. He studied nights and Sundays, 
being well supplied with books by friends, whose kindness 
he remembers gratefully — among whom he mentions 
Dr. G. E. Kumpe, Col. John T. Abernathy, Dr. John S. 
Napier, Prof. John C. Stephenson and Prof. Edward 
Goodwin, and most of all President Felix Johnson. The 
two latter offered him an education free. But he had a 
family to support, and he could not see how he could go 
to school five years and take care of them. So he de- 
clined the offer. Still concealing his purpose, he tried to 
educate himself. He prayed long and earnestly for 
divine guidance and help. The trouble on his heart and 
mind can only be appreciated by those who have passed 
through a similar ordeal. The war came. He enlisted 



ELDER JOHN R. NESMITH. 257 

under General P. D. Roddey, and served under Generals 
S. D. Lee, Buford and Bedford Forest. He became a 
backslider, being often in camps and in battle like a wild 
man. He charged through the lines of the enemy twice, 
all alone. During all of his sinfulness in the war, he 
never lost faith in his God, but was simply disobedient. 
He never forgot to pray and trust to his Heavenly Father. 
The war was over. He came out unhurt by ball or bay- 
onet. Coming home, he took up his Bible to see if he 
could find salvation for himself without the discharge of 
known duty ; failing to find it, he humbled himself before 
God, and dedicated himself to the service of Christ and 
the church. He made known his impressions concerning 
the ministry to Deacon W. C. Kirby, who moved that 
the church license him to exercise his gift. This was 
done at the December meeting of Bethel Church in 1868. 
He was ordained to the full work of the ministry in 
August, 1869. The presbytery consisted of Elders R. J. 
Jennings, Robt. Little and Isaac Bradford. Since his 
ordination, Elder Nesmith has been actively engaged in 
the ministry. He has served the following churches as 
pastor, and perhaps some others: Macedonia, in Franklin, 
Bethel, Salem, Enon, Harmony, Mt. Zion, Okolona, Gum 
Spring, in Lawrence county, and Bethlehem and Valley 
Grove, in Colbert. He was employed by the association, 
as missionary in 1873 and 1875. He organized the New 
Friendship Church in Morgan county, and reorganized 
Valley Grove Church, of which he is now pastor. He 
served as moderator of the association in 1881. He was 
elected a member of the legislature of Alabama, from 
Lawrence county, in 1886. He is a constant student of 
the Bible. He has a high regard for the opinions of his 
brethren, yet is unwavering in what he regards as the 
faith once delivered to the saints — his firmness being 
esteemed by some as stubbornness, and perhaps making 
him unpopular. In his ministerial life he has baptized 
467 persons. Elder Nesmith is still able to do a large 
amount of ministerial work. A few years ago his health 
was not good, but now he seems to be in excellent health. 
His preaching ability is good, though he lacks method in 
the preparation of his discourses, which, no doubt, is 



258 BIOGRAPHICAL SKETCHES. 

owing to the want of early training. His delivery is fair. 
Brother Nesmith has the ability and zeal to do much 
good for the Master's cause. And we trust he may be 
long spared to preach the words of eternal life to the 
people. 

Elder Charles W. Callahan. 

This young brother was the son of William Callahan 
and his wife, Elizabeth Callahan, and was born in Lawrence 
county, Alabama, near Moulton, in 185 1. His father 
moved to the neighborhood of Decatur previous to the 
war. His membership and that of his wife, Sister Calla- 
han, was in the Decatur Church. The father died soon 
after the war. His widow, Sister Callahan, is still living 
and resides with her son in law, Mr. Jos. Sugars and wife, 
in Decatur. She is one of the oldest members of the 
Decatur Church. Elder Charles Callahan joined the 
Pleasant Hill Baptist Church, in 1866. He was ordained 
in that church, in 1867, to preach the gospel. He attended 
Union University, at Murfreesboro, Tennessee, for awhile. 
In 1875, he taught school and preached to Hillsboro and 
Mt. Pisgah Churches, perhaps others. He preached the 
introductory sermon at the association in 1876, at Town 
Creek Church. The next year he removed to Arkansas, 
and was pastor at Hope, in 1877 and 1878. He then 
accepted a call to Eureka Springs Baptist Church, what 
year we do not now remember. He died there in 1884. 
He was a young man of great promise, and was a very 
acceptable preacher, improving all the time. 

Elder Jackson Gunn 

Was born September 8, 1823, in Robertson county, Ten- 
nessee. He is the son of Anderson and Martha Gunn. 
His grandfather on his father's side, was Thomas Gunn, of 
Caswell county, North Carolina, who was a citizen of that 
colony before it accepted the constitution in 1789, and 
became one of the States of the United States. His 
grandfather on his mother's side, was Col. Joseph Rob- 
ertson, who had in early life lived in North Carolina, but 



ELDER JACKSON GUNN. 259 

moved to Tennessee, before it was admitted into the 
Union, in 1796. The county of Robertson was named for 
him. 

The early life of Elder Gunn was spent on a farm, 
where he acquired that knowledge and experience, which, 
in latter years, made him a successful farmer. His relig. 
ious impressions began at about the age of twelve, such as 
serious thoughts and a purpose to be religious at some fu- 
ture time. At the age of thirteen, he saw his father die, 
and listened attentively to his last admonition to " be a good 
boy and help take care of the mother and six surviving chil- 
dren, " which dying request he tried to obey. At the age of 
fifteen years and one month he professed faith in Christ, 
viewing him as the only Savior, and as his Lord and indi- 
vidual Savior. Then he realized that his heart was a sea 
of love, in which a spark of rebellion could not exist. 
He was baptized by Elder Wm. S. Baldry into the fellow- 
ship of Hopewell Baptist Church, Robertson county, 
Tennessee, where his membership remained for ten years. 

At the age of nineteen, he, feeling impressed that it was 
his duty to preach the gospel, began to make preparation 
for that work as his life work, and spent the next six 
years in acquiring an education. He first went to a high 
grade school, taught by Rev. O. J. Fisk, at Port Royal. 
From there he went to Georgetown College, Scott 
county, Kentucky. While at college his health gave 
way, and he had to seek out-door exercise. He re- 
turned to his home, and preached as opportunity offered 
and his health admitted. In the mean time, he was or- 
dained to the full work of the ministry by authority of 
Hopewell Church. The presbytery was composed of 
Wm. S. Baldry, O. S. Morrow and Wm. Baldwin, all of 
whom were members of Baptist churches. This or- 
dination occurred on the third Sunday in October, 1848. 
Soon after ordination he came to north Alabama seeking 
health in its mountain air and mineral waters. After 
being somewhat restored to health he was called to the 
care of the following churches : Tuscumbia Church for 
half of his time, Mt. Pleasant for one-fourth, and Liberty 
for one-fourth of his time. He entered upon his work 
with these churches in 1849, an d served them four years, 



260 BIOGRAPHICAL SKETCHES. 

having good success. In January, 1854, he was called to 
Decatur Church for three-fourths of his time, and Mt. 
Pisgah one-fourth. He served Decatur Church until 
1859, an d Mt. Pisgah for twenty years, with wonderful 
success. He served at different times as pastor of Town 
Creek, Hopewell, Moulton, Hillsboro, Hartsell, Round 
Island, in Limestone county, Madison in Madison county, 
and Tuscumbia and Mt. Pleasant Churches. He was pas- 
tor ot Pleasant Hill Church, in Morgan county, for ten 
years and baptized into her fellowship not less than 400 
penitent believers. In addition to his pastoral work, 
Elder Gunn has preached some in the States of Tennes- 
see, Mississippi and Georgia, but the most of his time has 
been spent in Alabama, and in the Muscle Shoals Associ- 
ation. In 1856, he was the agent for the Baptist Female 
Institute at Moulton to raise money to pay off indebted- 
ness of that Institution and buy some school equipments. 
He raised by subscription and cash about $1725 for this 
purpose. He served the Muscle Shoals Association as 
evangelist a portion of the year 1884. He is now en- 
gaged in evangelistic work under the auspices of the State 
Mission Board of the Alabama Baptist State Convention. 
In 185 1 and 1852, Elder Gunn was the clerk of the asso- 
ciation. In 1856, he was chosen moderator, and has filled 
that position for twenty-seven times up to 1 890. He is 
president of the board of ministerial education of the 
Muscle Shoals Association. It will be seen by this that 
Brother Gunn has been a busy man, and that he has been 
highly esteemed by his brethren. Elder Gunn was once 
persuaded by his personal friends to permit his name to 
be run as a candidate to represent Morgan county in the 
State legislature. He reluctantly consented to this, and 
was elected by a large majority, and served in the session 
of 1870-71. While he did his work well and satisfactory, 
yet he himself felt that it was a little coming down from 
the high and holy calling of the ministry, and has feared 
that other preachers would follow his example. 

Elder Gunn married Miss Elizabeth Ellet, daughter of 
Deacon Edmund Ellet, of the Tuscumbia Baptist Church, 
April 3, 1849. They have raised to maturity eight chil- 
dren, seven of whom are now living. Elder Gunn is now 



ELDER W. T. COBBS. 261 

sixty-seven years old, has been preaching forty-one years, 
and says he can preach two sermons a day through a 
meeting of thirty days. He has great power of endur- 
ance. He is a strong believer in church sovereignty, a 
converted church membership, religious liberty, immer- 
sion as the only water baptism, final perseverance of the 
saints, and of future rewards and punishments, and that 
the Bible is the word of God, given to us, as our rule of 
faith and practice. As a preacher Elder Gunn has great 
power with his audience. He has a good appearance in 
the pulpit, has a most excellent voice, strong and loud, 
and at the same time pathetic in its tone. His language 
is good, plain and simple, so that the most illiterate can 
understand him. His sermons are always good, though 
sometimes he excels himself. Though not generally 
using notes, he studies his discourses and analyzes his 
subject before going into the pulpit. He is a good ser- 
monizer, and a ready speaker upon almost any subject. 

For several years past Elder Gunn has not had charge 
of any churches, but has been traveling as an evangelist 
in several parts of the State. He seems to delight in this 
kind of work, and we trust is doing much good. Brother 
Gunn's home is in Morgan county, near the village of 
Trinity and about five miles west of Decatur. He has a 
fine farm which he has improved very much. His home 
affairs, however, now, he leaves to his good wife and an 
unmarried son to take care of while he travels and 
preaches. 

Elder W. T. Cobbs. 

This brother, who is one of the rising young men in the 
ministry, in the Muscle Shoals Association, was born in 
Morgan county, Alabama, July 25, 185 1. He lived in the 
neighborhood of his birth, six miles west of Somerville. 
until he was thirty-two years old. His educational ad- 
vantages were very limited, and he grew up to manhood 
with scarcely any education. His parents were poor and 
unable to give him any education, except that which he 
received in the free schools, which were taught only a few 
months in the year. 



262 BIOGRAPHICAL SKETCHES. 

He made a profession of religion in the summer of 1867 
and joined Shoal Creek Church, which was located near 
his home. He was baptized by that veteran missionary, 
Elder M. A. Verser, on the 4th Sunday in October, 1867. 
He married Miss M. F. Spain, January 31, 1873. 

In 1877, he was ordained to the deaconship of Shoal 
Creek Church. He was licensed to preach by that church 
in August, 1880, and was ordained to the full work of the 
ministry in that church, August, 1882. He was pastor of 
New Shiloh Church, Limestone county,and also of Collin's 
School-house Church, near Falkville, in 1882. In the fall 
of 1884, he became a beneficiary of the Ministerial Board 
of Education of the Muscle Shoals Association, and at- 
tended the Mountain View High School, near Trinity, 
Alabama, taught by Elder Jos. Shackelford. He attended 
this school about three years. While pursuing his studies, 
he became pastor of Pleasant Hill Church, in 1885, and of 
Enon, in 1886. In 1888, he became pastor of Danville and 
Mt. Nebo Churches. He is still pastor of these four 
churches, and is doing a good work. He is beloved by 
his people. He is giving his whole time to the ministry. 

When he left school, he settled in Danville, Morgan 
county, because it was nearer his work, where he has a 
nice comfortable home. Elder Cobbs is a plain practical 
preacher. He has a good voice and makes a good appear- 
ance in the pulpit. He is easy in his manner and does 
not seem to be embarrassed. He is persuasive and soon 
gains the attention of his audience. He is earnest in his 
delivery, and his congregation feel that he means what 
he says. He has been successful as a pastor, and his 
churches have grown under his administration. He is 
constantly improving as a preacher, and is making his way 
to the front. 

We have here another example of the good done by our 
ministerial board of education. Money given to aid 
young ministers in securing an education is not wasted by 
any means. It pays back more than ten-fold. Elder 
Cobbs' education is limited, even yet. He had to com- 
mence at the beginning, when he entered school; but it 
has helped him very much, and has given him a founda- 
tion upon which, by application and study, he can secure 



ELDER J. B. HUCKABEE. 263 

for himself a fair education, which will make him greatly 
more useful. 

Elder J. B. Huckabee. 

This brother was connected with the Muscle Shoals 
Association as its missionary for a few years — the years 
1889 and 1890 in the Tennessee Valley. 

He was born in Buncombe county, North Carolina/De- 
cember 1, 1829. His father moved to Habersham county, 
Georgia, in 1830, and from thence to Carroll county, Geor- 
gia, in 1832. There he grew up to manhood. In 1847, m 
July, he was baptized by Elder P. M. Rice into the fellow- 
ship of the Baptist Church in Vilarisoe. He was married 
on the 20th of September, the same year, to Miss Virginia 
P. Veazea. 

In 1848, he and his father and mother put their letters 
into a new church called Macedonia, nearer their home. 
The same year his wife was baptized. In December, 1848, 
he moved to Russell county, Alabama, near Opelika and 
was under the pastorate of Elder Reuben Thornton. In 
1854, he moved to Macon county, Alabama, and engaged 
overseeing near Tuskegee, where he became acquainted 
with Elders Sam Henderson, Jones, Watt and Talliaferro. 
In December, 1856, he went further south to Pike county 
and from thence to Lowndes county, Alabama, near Heli- 
con. He united with Helicon Baptist Church, Elder Mathew 
Bishop, pastor. In September, 1858, he was licensed to 
preach by this church and preached as opportunity offered 
refusing ordination until he had work requiring ordination. 
On the 7th of March, 1862, he was mustered into the ser- 
vice of the Confederate States, as a member of Company 
K, 37th Alabama Regiment of Infantry. He continued 
in the service until 1865, performing his duty faithfully as 
a soldier. 

He, during his services as a soldier, kept up his religious 
life by holding prayer meetings in the army and preach- 
ing as occasion presented itself. In 1866, being called to 
the care of three churches, Mt. Lebanon and Good Hope 
in Pike county and Philadelphia in Montgomery county, 
he was ordained on the 2nd Sabbath in January, 1868, 



264 BIOGRAPHICAL SKETCHES. 

in Olusta Church, Pike county, Alabama, by a presbytery 
consisting of Elders J. S. Yarborough, pastor, J. J. Macon, 
and L. C. Culbreth. He was pastor of these three 
churches with another which he built up, until 1 870. In that 
year he removed to Elyton, Alabama, and after one year 
moved to the neighborhood of Warrior Station, Jefferson 
county, where he was pastor of several churches until 1874. 
On account of the health of his family, he removed to 
Fayette county, and bought land near where Winfield now 
is. He became pastor of four churches, and continued in 
this work until 1880, constituting two churches within 
that time. Owing to financial embarrassments on account 
of churches failing to remunerate him according to pro- 
mise, he engaged in work for Major E. C. Gordon, as trav- 
eling agent in his efforts to build the Georgia Pacific rail- 
road, but continued to preach as much as he did while 
serving churches. In 1887, Brother Huckabee gave him- 
self to the mission work on his own responsibility, travel- 
ing over the counties of Fayette, Walker and Winston. 

He was offered work by the State Mission Board in 1888 
in the same field and accepted it. He worked for this 
board fifteen months, when he was called into the mission 
work of the Muscle Shoals Association, to labor in the 
Tennessee Valley, and labored as the missionary of the 
association from January, 1889, to October, 1890. Elder 
Huckabee is a laborious minister and has done much good. 
His educational advantages were limited and he had many 
difficulties in preparing himself for the ministry. It was 
only his ardent desire to be instrumental in saving sin- 
ners and to obey what he believed to be the call of his 
Master, that induced him to enter the work. 

His manner as a preacher is earnest and his arguments 
are taken from the Scriptures, with which he shows great 
familiarity. He has labored most earnestly and very suc- 
cessfully. He has baptized over 1,000 willing converts, 
amongst whom were seventeen entire households and not 
one infant among them. He has been an earnest advo- 
cate of ministerial education (feeling the want of it him- 
self) and missions in general; is a strong temperance man, 
and for twelve years has been a Prohibitionist. 

He has been a most useful man to the denomination, 



ELDER MIKE FINNEY. 265 

never shunning to preach what he believes to be the doc- 
trines of the New Testament. 

He is now, somewhat advanced in life, being sixty-one 
years old. We trust he may be spared many years to do 
battle for the Master's cause. 

Elder Mike Finney. 

This brother, who has long been connected with Mus- 
cle Shoals Association, was born in Lawrence county, Ala- 
bama, December 15, 1825. He professed faith in Christ 
and joined Bethel Church, in the same county, in Septem- 
ber, 1842, and was baptized by Elder John L. Townes. 
He was licensed to preach the gospel of Christ by the 
same church, in August, 1851, and was ordained to the full 
work of the ministry in Bethel Church, in 1852. Elders 
T. S. Carson and George D. Russell, acting as a presbytery. 
Elder* Finney, to better prepare himself for his ministerial 
work, attended Union University at Murfreesboro, Tennes- 
see. Dr. Jos. Eaton was president at the time. He also 
attended La Grange College. He has been pastor of the 
following churches from time to time: Bethel, in 1853, 
Cherry Hill, Mt. Nebo, Evening Shade and Macedonia, 
Franklin county — of the latter he has been pastor a num- 
ber of years, and is still its pastor. Brother Finney lives 
on a farm near Newburg, Alabama, and looks to the farm 
and teaching school for a support, rather than to the 
churches, which pay but little. Elder Finney is a very 
acceptable preacher, and if he had consecrated himself to 
this work, when he first began preaching, his success 
would have been much greater than it has been, but he 
has been cramped by financial embarrassments, which have 
made it necessary, as he thought, to give his time and at- 
tention to secular affairs, though he has preached more or 
less all the time, and though now sixty-five years old, he 
says, " I am still in the ministry, and expect to be 'till I 
am dead/" 

Rev. Finney has been married twice. The first time he 
married Miss Martha J. Ash. She died very soon, leaving 
no children. His second wife was Mrs. Martha J. Grubbs. 
He has two children by his last wife, both daughters, and 



2 66 BIOGRAPHICAL SKETCHES. 

members of the Baptist Church. One of these daughters, 
now Mrs. Henley, is an enthusiastic worker in the church, 
and a lovely woman. Brother Finney has had, like many 
other Baptist preachers, rather a hard and checkered life, 
and perhaps, like some, he has at times strayed from his 
Master's fold, and as a result, he has suffered for it. We 
trust that his last days may be his best days, and we know 
they will, if he lives close to the cross. He lives in Colbert 
county, near Newburg. 

Elder W. B. Carter. 

Tftis brother, who is one of the younger ministers of the 
Muscle Shoals Association, was born in Morgan county, 
Alabama, near Decatur, September 3, 1842, where he has 
lived all his life up to two years ago, when he was called 
to his present field of labor, Phoenix City, Alabama. He 
was the only son of the well known and much beloved 
Jesse A. and Susan K. Carter, who lived in the same 
neighborhood for a half century. Both are now dead. 
He has one sister, Mrs. Mollie Hughes, wife of our 
Brother George H. Hughes of Flint. 

He professed faith in Christ in his thirteenth year, and 
w T as baptized by Jackson Gunn into the fellowship of Mt. 
Pisgah Church, near Flint, Morgan county, Alabama, on 
the 22nd of July, 1855, where he remained a member 
thirty-three years, when he drew his letter to join the 
church at Phoenix City. He was a lay preacher several 
years before he was ordained. In August, 1873, he was 
ordained to the full work of the ministry at Mt. Pisgah, 
by a presbytery consisting of Elders J. Gunn and W. W. 
Wilhite. He has been pastor of the following churches 
in this association for the time specified : Mt. Nebo, 
twelve years : Friendship, three years ; Pleasant Hill, two 
years : New Friendship, two years ; Shilo, one year ; 
Gum Spring, four years; Shoal Creek, seven years; 
Bethel, five years ; Hartsell, three years. These churches 
were all in Morgan county except Friendship. He has 
also been pastor of Cullman Church, Mt. Pleasant and 
Mt. Stanley Churches in Lawrence county, and Poplar 
Hill in Giles county, Tennessee. He served his own 



ELDER W. B. CARTER. 267 

church, Mt. Pisgah, ten years. He is now pastor of a 
church at Phoenix City, Alabama, opposite Columbus, 
Georgia, where he has been two years. Brother Carter 
was elected moderator of the association in 1884, a t its 
session at Hillsboro. 

Brother Carter's early advantages for securing an edu- 
cation were poor. He attended school some, but not to 
any great extent. He was a confederate soldier through 
the war, and when it closed, he had something else to do 
than to go to school. He entered upon the ministry 
therefore, under embarrassing circumstances. He perse- 
vered, however, and tried the best he knew how to fit 
himself for the work. His life as a minister has been a 
hard one. He has been very busy giving to his people 
his best talent and energies. His churches have been 
generally blessed under his labors, and he has baptized 
quite a large number of converts for so young a preacher. 
His whole soul seems to be in the work. He has given 
up everything in order that he may preach the gospel. 
Like many other men, Brother Carter has not escaped 
the venomous tongue of slander. He has had a great 
burden to bear in this respect, but his church stood 
bravely by him in his troubles, and he came out of the 
fiery ordeal triumphant over his enemies. 

Elder Carter is an earnest and instructive preacher. 
He presents a good appearance in the pulpit, his voice is 
pleasant and his whole manner attractive. He has over- 
come many of his earlier faults. His language has im- 
proved very much, yet his want of early training, in 
grammar especially, may be plainly noted. He seems to 
have a good knowledge of the Scriptures, and expresses 
himself with great ease. 

Elder Carter was married in early life to Miss Mary A. 
Woodall, daughter of Mr. James A. Woodall, a well 
known Methodist minister of Morgan county, Alabama. 
His wife was a Methodist, but became a Baptist by the 
study of the New Testament. They have had seven 
sons, but only two of them are now living. We trust our 
dear brother may be blessed with long life, and that he 
may continue to cry aloud on the walls of Zion. We 
close with an extract from a letter addressed to us by 



268 BIOGRAPHICAL SKETCHES. 

this good brother: " I am so thankful that the mother of 
my boys is a Christian woman. I have for years given 
myself wholly to the preaching of the blessed gospel of 
my Lord, for the excellency of the knowledge of 
whom, I count all things loss, of an earthly character. 
Having turned my back on everything that is dear to the 
natural man, or to the carnal mind, save my wife and two 
boys, the expectation of fee or hope of reward is beyond 
the river of death, where I hope to hold Him by the feet, 
and praise Him forevermore, who saved me by His 
death." 

Elder Robert T. Wear. 

This brother is one of the most earnest and conse- 
crated ministers in the Muscle Shoals Association. He 
is the son of Gilbert N. and Angeline Wear, and was born 
near Mt. Hope, in Lawrence county, Alabama, September 
12, 1846. His parents were born and raised in east Ten- 
nessee. They came to Morgan county, Alabama, in the 
fall of 1832, where they remained a few months, then re- 
moved and settled in Lawrence county. His first relig- 
ious impressions were received at the age of eight or nine 
years. Alternating between hope and fear, he lived most 
miserable. In this condition he united with the Cumber- 
land Presbyterian Church, at Concord, Alabama, only to 
be excluded in a short time. We will give Brother 
Wear's own account of his conversion and joining the 
Baptist Church : " About the year 1863, in July, I was at 
home on a furlough, and attending a Cumberland Presby- 
terian meeting, at Rock Spring Church. I was brought 
to realize my acceptance with God through Christ. 
Going back to the army, I soon left my first love and wan- 
dered far off into sin and great wickedness. In this con- 
dition, with only now and then a gleam of light into my 
poor darkened heart, which caused me at times great re- 
morse of conscience, I remained until the spring of 1868, 
when I began to read the New Testament and pray most 
earnestly for the pardon of my sins. I was too poor then to 
have even a tallow candle, so I learned my first lessons of 
God's truth by fire light made by pieces of boards and 






ELDER ROBERT T. WEAR. 269 



splinters from the fence, and after plowing all day. In 
the month of August or September, 1868, God restored 
unto me the joys of His salvation. Feeling that it was 
my duty to unite again with the church, I went to D. C. 
Kennard, then pastor of the Cumberland Presbyterian 
Church at Concord, and told him my desire, and that I 
also wished to be immersed. He replied by saying I had 
been baptized, and therefore, according to the confession 
of faith, he could not immerse me. I said to him, I have 
been reading the New Testament for myself, and am con- 
vinced that nothing but immersion in water is baptism. 
But he refused to baptize me. Then began in my mind 
that course of reasoning, which, false as it is, has lulled 
many a conscience to rest, that was aw r akened by God's 
truth. I reasoned thus : baptism is not essential to sal- 
vation ; many good people were never baptized, and yet 
have gone to heaven. My father and my sainted mother 
in heaven were Presbyterians, and all that is near and 
dear to me on earth identifies me with the C. P. Church. 
Notwithstanding the dark miserable hours I had spent 
weeping over sins of disobedience, and though I saw the 
way in the light of the New Testament, I suffered my love 
for relations and friends to keep me from obeying my 
Savior, and again I fell back into my old habit of sin, to 
a great extent. But thanks be to God, He did not leave 
nor forsake me. 

In August, 1869, my wife, who was a daughter of W. 
K. Wallace, of Moulton, Alabama, and to whom I had 
been married nearly four years, and who had never 
made any pretensions to Christianity, while I w r as absent, 
went with her uncle, J. A. Dukeminier to Town 
Creek Baptist Church, and under the preaching of the 
much loved J. C. Roberts, she was convicted of sin, 
and went forward for prayer. When I heard this at 
night, my soul was stirred within me, and the next day 
I went with her to the meeting. Up to this time, it 
never occurred to me that I was a Baptist in faith, though 
I was far from being at ease, in my conscience. I sought 
an interview with Brother Roberts, telling him I was 
troubled, and would like to know what Baptists believed. 
Though raised within one and one-half miles of this church, 



270 BIOGRAPHICAL SKETCHES. 

I don't remember to have ever been there at a protracted 
meeting before. 

This godly man began telling me the doctrines be- 
lieved and practiced by Baptists and I could but say 
yes, that is true, for I have read it for myself in the New 
Testament. So I realized for the first time, I was a Bap- 
tist in sentiment, hence, I united at once with that 
church. My wife, during the week found Jesus precious 
by believing, and on the third Sunday in August, 1869, 
we were both buried with Christ by baptism into death. 
I was called on during the meeting by the sainted J. L. 
Lattimore, and made my first effort in public prayer. I 
had told him privately I would not lead in prayer, yet 
when he called, I did not think of trying to excuse my- 
self. Not one thing could I ever remember of that 
prayer, except that I offered it in the name of Jesus." 

Elder Wear was licensed by Town Creek Church to 
preach about the year of 1871. Giving evidence that 
God had called him to the work of the ministry, that 
church had him ordained in November, 1872. Elders 
J. L. Lattimore and J. C. Roberts constituted the presby- 
tery. Elder J. M. Roberts was ordained at the same 
time. Elder Wear's first pastorate was at Town Creek 
Church in about 1875 or 1876. He has served that 
church ever since, except about three years. He was 
pastor of Russellville Church about fourteen years. He 
has also been pastor of the following churches at various 
times : Russell Valley, Okolona, Enon, Hopewell, Moul- 
ton, Mt. Pleasant, Mt. Hope and Mt. Nebo. Elder Wear 
now has charge of the two latter churches, and of Town 
Creek. The preaching abilities of Elder Wear are good. 
He has been a close student of the Bible. He is earnest 
and zealous. He gains the attention of his audience, 
because they see that he feels what he says. His earnest 
and pathetic exhortations affect his hearers deeply. He 
has wonderfully improved as a preacher within the last 
five years. His sermons are never long, but they are to 
the point, well prepared, and earnestly delivered. 

Elder Wear has been twice married. His second wife, 
was Miss Mittie Shoemaker, daughter of Deacon J. Y. 
Shoemaker, deceased, of Moulton, a most estimable lady, 



ELDER JOHN D. MCCLANAHAN. 2?! 

and one who, we have no doubt, is making our brother a 
most excellent helpmate. Elder Wear now resides on 
his farm in Lawrence county, about five or six miles from 
the village of Mt. Hope. 

Elder John D. McClanahan, 

The son of Alexander, and Serena M. McClanahan, was 
born in Morgan county, Alabama, January 27, 1844. His 
grandfather, Alexander McClanahan was a Virginian, and 
was a soldier in the revolutionary war. Brother McClan- 
ahan was converted in September, 1867, and was baptized 
into the fellowship of Shoal Creek Church, in October, 
1867, by Elder M. A. Verser. He was a member of that 
church about three years, when he drew his letter to go 
into the organization of Bethel Church, near Hartsell, in 
1872. He was one of the constituent members of that 
church. He was its clerk for two years, and afterwards 
was ordained a deacon. He served two years as deacon, 
when he was licensed by the church to preach. He ex- 
ercised his gift two years, and the church then called him 
to ordination. He was ordained to the full work of the 
ministry in 1878. Elders W. B. Carter and J. N. Thomp- 
son constituted the presbytery. In 1879, he organized 
Macedonia Church, Morgan county, and was called as its 
pastor and served the church six years. This was his 
first pastorate. The following are the churches that 
Brother McClanahan has served as pastor : Flint River, 
two years ; Gum Spring, in Morgan county, five years ; 
Lebanon, ten years, and is still its pastor; White Plains 
Church, in Blount county, two years ; Bethel, in Morgan 
county, one year; Hopewell, five years, and is still its 
pastor ; Shoal Creek, one year ; Cave Spring and Shady 
Grove. The last two he has preached to as missionary 
of the association, in which work he engaged in 1890. 
Elder McClanahan assisted in organizing the church in 
East Decatur, in 1889. Brother McClanahan has been 
very active since he entered upon the ministry. He is a 
carpenter by trade and has supported himself and family 
by his daily labor at his trade, yet he has continued to 
preach the gospel, and has supplied churches most of the 



272 BIOGRAPHICAL SKETCHES. 

time. He now preaches to five churches. Elder McClan- 
ahan was married in 1867 to Mary Ann, the oldest daugh- 
ter of Deacon G. W. Tapscott. They have had nine 
children, five of whom are living. As a preacher, Elder 
McClanahan is sound in doctrine, earnest and zealous. 
He talks rather fast and seems to be at no loss for words 
to express his thought. He labors under the same dis- 
advantage that many of bur preachers do — his early 
education was limited. He had no training in elocution 
or grammar. He was a soldier in the confederate army, 
at a time when he might have been going to school. As 
it is, however, he has done wonderfully well, considering 
his opportunities for culture. His sermons are practical 
and in a line with the Bible, which he has made his study. 
His success in winning souls to Christ has been great and 
his churches have been built up. 

Elder Thomas R. Bragg 

Was born in Spartanburgh, South Carolina, October 21, 
1837. When he was five years old, his brother with 
whom he was living, settled in Franklin county, Alabama, 
twenty-seven miles west of Russellville. In August, 
1850, he professed religion, and was baptized by Elder 
Wm. Mathews, into the fellowship of Harmony Church, a 
member of the Big Bear Creek Association. In 1866, he 
was married to Miss Elizabeth Gasley, of Vienna, Illinois. 
In 1868, he moved to Lawrence county, Alabama, and 
became one of the constituent members of Harmony 
Church, which is situated five miles from Moulton, on the 
Hillsboro road. 

He had, from his youth, felt deeply the duty and desire 
to preach the gospel to lost sinners, but a sense of his 
unworthiness caused him to delay entering upon this work 
for years. When he was enabled to realize that the 
sufficiency was of God, and not of man, he became willing 
to follow where the spirit led. The church at Harmony 
called a presbytery consisting of Elders J. C. Roberts, J. 
P. Bragg and J. M. Roberts, who ordained him to the 
full work of the ministry, June 18, 1875. Soon after his 
ordination he was called to the care of Harmony, Pleas- 



ELDER JOHN SPEER. 273 

ant Grove and Smyrna Churches, which churches he 
served until the fall of 1877, when he removed to Texas, 
locating in the town of Bells, Grayson county. Here he 
found a few Baptists whom he constituted into a church, 
assisted by Elders Reed, of Texas, and Fore of Missis- 
sippi. He was pastor of this church for two years. He 
resided in Texas ten years and was pastor of several 
churches. He returned to Moulton, Alabama, in the 
winter of 1887-88, and became pastor of Harmony and 
Pleasant Grove Churches and served until 1889, when he 
resigned Harmony Church. Brother Bragg is still preach- 
ing to Pleasant Grove Church, and did some missionary 
work for the association in 1890. He was also called to 
the Moulton Church, in the fall of 1890. He had not 
preached at Moulton but a few times, when the Campbell- 
ites were aroused and proposed a discussion, and selected 
G. R. Sewell of Nashville, to represent them. The discus- 
sion began December 16, 1890, and was to continue four 
days. Elder Bragg was in the affirmative the first two 
days, and showed by scripture and historic facts, that the 
missionary Baptist Churches were the churches of Christ. 
Elder Sewell then commenced in the affirmative, but was 
pressed so closely by his opponent that on the evening of 
his first day he closed his remarks and left next morning 
leaving every Baptist with a smiling face. Elder Bragg 
is well versed in the Scriptures and understands fully 
and clearly the arguments in favor of Baptist doctrines. 
His preaching is generally well received, though, on ac- 
count of its controversial character, it is calculated 
to drive away those who disagree with him on some 
points. 

Elder John Speer 

Who is one of the young ministers of the association, was 
born in that part of Franklin county, now called Colbert, 
September 1, 1857. While yet a child, his father was re- 
duced to poverty by the calamities of the Civil War, he 
, did not recover from it, and died soon after the war. The 
death of his father cast a great shadow upon his young life. 
He was devoted to him. At the age of seventeen he joined 



274 BIOGRAPHICAL SKETCHES. 

Okolona Church, Lawrence county, Alabama. His greatest 
desire now was to glorify God, in doing His will, whatever 
that might be. He felt it to be his duty to preach the 
gospel, though ill prepared in the way of an education, as 
he had scarcely any. He was ordained to the gospel min- 
istry in Okolona Church, August 15, 1881, by a presby- 
tery consisting of J. J. Stamps, W. C. Summers, Isaac 
Bradford and J. R. Nesmith, and was called to the pastor- 
ate of that church. Being called upon to teach others, he 
felt the importance of acquiring at least a common school 
education, for he did not have even that. Here was a 
crisis in his life : to attend school, and at the same time 
provide for a young wife and a widowed mother, was a 
question not easily decided, in his circumstances. At this 
time the Muscle Shoals Association was aiding worthy 
young men, who were trying to prepare themselves for the 
ministry. Brother Speer was aided by the Board of Min 
isterial Education of the Association to attend school. He 
entered Mountain View High School, near Trinity, Ala 
bama, taught by Elder Josephus Shackelford, in January, 
1883, and continued there until May 30, 1884, fourteen and 
a half months. He again entered that school as a benefi- 
ciary of the board in 1887 and remained four months. 
During the time he was attending school he did some pas- 
toral work and in vacations, worked for the association as a 
missionary, thus he was enabled, by practicing strict econ- 
omy and self-denial to support himself and family. After 
quitting school he became pastor of Mt. Pisgah Church, 
and afterwards of Macedonia and East Decatur Churches. 
He is now employed as a missionary, and is preaching to 
Liberty, Mission Grove and Mt. Stanley Churches. Elder 
Speer is an earnest and zealous preacher, and is trying by 
closely applying himself to the Bible and such books as he 
can procure, to better prepare himself for usefulness as a 
preacher. He has improved very much within the last 
five years, both in the manner of his delivery and in the 
preparation of his sermons. His voice is not very strong, 
and is rather shrill. His great fault in delivery is, that he 
permits himself to become too much excited, and his voice 
is raised to such a pitch, that its sharpness is annoying to 
his hearers. He can overcome this by constant effort to 



ELDER JAMES I. STOCKTON. 275 

suppress undue excitement. He has in these latter years 
improved some in this direction. 

Elder Speer was married at the age of nineteen to Miss 
Bracken, daughter of Wm. Bracken, and now has four chil- 
dren. He is living near Trinity, Morgan county, Ala- 
bama. 

Elder James I. Stockton. 

This brother was born, October 19, 1847, i n Lawrence 
county, Alabama, near Mt. Hope. He professed faith in 
Christ in the summer of 1864. His father being a Presby- 
terian and his mother a Baptist, he remained out of the 
church three years, reading no book or paper except the 
New Testament. Finally he became convinced as to his 
duty, and joined the Town Creek Baptist Church, and was 
baptized by its pastor, Elder J. C. Roberts. He was li- 
censed to preach by this church, on the 13th of July, 1872, 
and ordained in the same church, July 12, 1874. The pres- 
bytery consisted of Elders J. C. Roberts, R. T. Wear, J. 
S. Gibson, and J. L. Lattimore. Since that time, Elder 
Stockton has. served as pastor the following churches : 
Salem, Liberty, Mission Grove, Harmony, all in Lawrence 
county, and Pleasant Hill, Bethel, Shoal Creek and Somer- 
ville, in Morgan county. He has also served Madison, 
Round Island, in the Liberty Association. He is now 
pastor at Athens, Round Island, and Poplar Creek, all 
of his time being employed. He has recently removed 
to Athens, with his family, from Hartsell, where he lived 
for a number of years. Elder Stockton served for three 
years, as missionary of the Muscle Shoals Association. He 
had quite a hard field, the Tennessee Valley, but did some 
good work. 

Brother Stockton was married to Miss Ellen Simpson, 
near Decatur, Alabama, December 10, 1876. They have 
three children living, and have lost three. 

At the session of the association at Pleasant Hill Church, 
in 1880, Elder Stockton was elected clerk. 

As a preacher Elder Stockton stands very fair. He has 
a good voice and a good delivery, and the matter of his 
sermons show thought. He is a good sermonizer, consid- 



276 BIOGRAPHICAL SKETCHES. 

ering the advantages he has had. He uses good language, 
and is earnest in his delivery. Elder Stockton makes 
use of all the opportunities afforded him, to improve him- 
self as a minister. He is young and we have no doubt 
will take his place among the first ministers of north Ala- 
bama, if he consecrates himself to the work, and applies 
himself. 

Elder Henry J. Halbrooks. 

This is another one of the rising young ministers of the 
Muscle Shoals Association. Elder Halbrooks was born in 
Morgan county, Alabama, January 14, 1857. His father 
and mother were James and Susan Halbrooks. His 
grandfather on his father's side was Jefferson Halbrooks, 
and on his mother's side, Harry Livingstone. He pro- 
fessed faith in Christ when he was about twelve years old, 
and joined Shoal Creek Church, and was baptized by 
Elder M. A. Verser. He began preaching in 1882. He 
was called to the care of New Friendship Church, in Febru- 
ary, 1883, which church petitioned Shoal Creek Church to 
have him ordained. The church licensed him to preach, so 
that he might give an exhibition of his gift, and soon 
after this, he was called to ordination, and ordained on 
the 23rd of June, 1883. 

The presbytery consisted of Elders W. B. Carter, W. T. 
Cobbs and W. G. W. Smith. He continued his work with 
the New Friendship Church for two years. In March, 
1886, he was called to the care of Poplar Hill Church, Giles 
county, Tennessee. He is still the pastor of that church. 
In 1886, he became the pastor of Shoal Creek Church and 
served it two years. In June, 1887, he entered school at 
Hartsell, as a beneficiary of the Board of Ministerial Edu- 
cation of the Muscle Shoals Association. He continued 
in school two and a half years. His education was thus 
greatly improved, and he was much better prepared for his 
ministerial work. He was called as pastor to the church 
at Hartsell, in 1889, and is their pastor now. 

Brother Halbrooks is married and resides in Hartsell, 
Alabama. Elder Halbrooks stands above the average 
among the young preachers of our association. He is stu- 



ELDER JOSEPHUS SHACKELFORD. 277 

diously inclined, and is constantly improving, as we are 
told by those who have been acquainted with his preach- 
ing for several years back. He uses good language, and 
delivers his sermons with ease and energy. The church at 
Hartsell is a good judge of preaching, and their retaining 
Brother Halbrooks as their pastor is a good index of his 
preaching ability. We look upon him as one of the rising 
ministers of the Muscle Shoals Association. 

Elder Josephus Shackelford 

Was born in Portsmouth, Virginia, February 6, 1830, and 
was the seventh son of Satterwhite and Courtney Ann 
Shackelford. In 1835, his father removed to the town of 
Pontotoc, Pontotoc county, Mississippi, then a new town, 
and where the land office for the sale of the lands 01 the 
Chickasaw session was located. At that time the Indians 
were still there, not having been removed to the Indian Ter- 
ritory. His early education was much neglected, sometimes 
for the want of schools and sometimes for the want of money. 
He had obtained, however, a tolerably good English educa- 
tion, when the war with Mexico commenced, in 1846. In 
1847, he became very anxious to become a soldier. Two 
of his elder brothers had been to Mexico, one in Jefferson 
Davis's regiment of Mississippi Volunteers, and one with 
Col. Campbell's regiment of Tennesseeans. The first was 
in the battles of Monterey and Buena Vista, and the lat- 
ter at Cerro Gordo and the city of Mexico. His older 
brother Richard had returned, as the Mississippi regiment 
had enlisted only for a year. His brother William re- 
mained in the city of Mexico sometime after his discharge, 
but finally returned home to die, having contracted that 
terrible disease that killed so many of the soldiers in 
Mexico, chronic, diarrhea. The parents of the subject of 
this sketch were unwilling for their son to enlist in the 
army to go to Mexico, and besides, he was under age, 
being only seventeen. In defiance of their wishes and 
commands, he ran away from home and joined a com- 
pany, commanded by Capt. John F. Wray. He has ever 
regretted this step. He saw, when it was too late, how 
wrong it was to disobey his parents. He joined the com- 



278 BIOGRAPHICAL SKETCHES. 

mand at Vicksburg, Mississippi, and was mustered into 
the service of the United States. His father wrote to 
the officer who mustered in the soldiers, forbidding him 
to muster his son into the service, as he was under age. 
The officer, however, paid no attention to it, except to 
tell young Shackelford that he had received such a letter, 
but as he thought he was large and stout, and would 
make a good soldier, he would muster him in. On his way 
to Vicksburg, the boat he was on met the boat on which his 
brother William was returning home from Mexico, bro- 
ken down in health. He did not know this, however, 
until sometime after, when he received a letter from his 
brother William beseeching him to return home. In this 
letter his brother told him of some of the hardships of a 
soldier's life, and tried to induce him to retrace his steps. 
It was too late, however, the die was cast. He had de- 
termined to go on. He never met that brother again. 
In a few months he died, in Memphis, Tennessee, where 
he had gone for medical treatment. Young Shackelford 
went on to Mexico. His company with some others 
formed the Mississippi Battalion, commanded by Col. 
Patton Anderson. He was a corporal in his company. 
He landed in Tampico, Mexico, in January, 1848. The 
war, however, was about over, and he had no duty to per- 
form except guard duty and military drill. In June, 
1848, he returned from Mexico and reached home in July 
of that year in wretched health. For several months it 
was thought that he would never recover, but he grad- 
ually began to mend, and in the early part of 1849, he 
was fully restored to health. He professed faith in 
Christ in 1849, and joined the Baptist Church at Pontotoc. 
His father also, at the same meeting in which his son was 
converted, professed faith in Christ, and joined the church 
at the same time, and both were baptized by Elder Martin 
Ball. Very soon after he joined the church, young 
Shackelford had impressions that it was his duty to 
preach the gospel. He had formed the resolution, previous 
to his conversion, of becoming a lawyer, but this idea was 
banished from his mind, and he resolved that he would 
give his life to the Lord's work. The trouble was, how- 
ever, that he did not think his education was sufficient. 



ELDER JOSEPHUS SHACKELFORD. 2/9 

He could not think of entering upon such a work, with- 
out a better education than he had. He was a fair Eng- 
lish scholar, but he wanted to be better informed, and to 
know something about the languages in which the Script- 
ures were written. How to obtain this was the all ab- 
sorbing question in his mind. His father had but little 
means and was notable to give him a collegiate education. 
He determined to go to work and make the means for at 
least one year's expenses. So he went to making cotton, 
and through the kindness of a friend in loaning him 
money, and the help of the Baptist Educational Society of 
Georgia, he was able to enter Mercer University, then 
at Penfield, Georgia, inthewinter of 1850-51, where he re- 
mained four and one-half years, and graduated from that 
institution in July, 1855. He was ordained in the Bap- 
tist Church, Pontotoc, Mississippi, in August, 1855. The 
presbytery consisted of Elders W. L. Slack, Martin Ball, 

Pitts and Joshua Smith. Before leaving college, he 

had made an engagement with the first Baptist Church of 
Memphis, Tennessee, through its pastor, Rev. C. R. Hen- 
drickson, to take charge of a mission station in that city. 
He went there in August, 1855, but found the church in 
a disorganized condition, so far as mission work was con- 
cerned. Its pastor seemed to have come under the con- 
demnation of some of the members of the church, because 
he had seen fit to marry, his first wife having died only a 
few months before his second marriage, leaving some 
helpless children. He married for his second wife a most 
excellent lady, who was a member of the church, and a 
widow. The church was divided in opinion, and right 
or wrong, some condemned their pastor. The result was, 
the pastor was in trouble. The subject of the mission 
work was laid aside. In addition to this the yellow fever 
made its appearance, and people were dying every day. 
Elder Shackelford saw that his hopes of entering at once on 
permanent ministerial work, if dependent on the first Bap- 
tist Church of Memphis, was blasted. He received about 
enough, while in Memphis, and he remained there about two 
or three months, to pay his board. He turned his atten- 
tion to securing a situation as teacher and preacher. 
This was necessary, as he had just married, and must be 



28o BIOGRAPHICAL SKETCHES. 

doing something to sustain himself and wife. Just at 
this time he noticed in the Tennessee Baptist an adver- 
tisement for a teacher to take charge of the Baptist Fe- 
male Institute, at Moulton, Alabama. He applied for 
the position, and was elected. In January, 1856, he took 
charge of that school. He was also called to be pastor of 
the Moulton Baptist Church, which he accepted. He re- 
mained principal of the school until the war broke it up 
in 1862, with the exception of one year. 

During all this time he was pastor of the Moulton 
Church. He was also pastor of several other churches, 
namely, Courtland, Liberty and Mt. Pleasant. The 
school was in a most flourishing condition at the com- 
mencement of the Civil War. In the fall of 1862, Elder 
Shackelford w r as earnestly urged by some of his personal 
friends to take charge of a company of cavalry as captain. 
He consented. His company was in Col. Wm. Johnson's 
regiment, Roddy's Brigade. He resigned after serving 
one year, and became chaplain of the regiment, seeing 
little prospect of doing good in that capacity, he resigned, 
and returned home, and entered into the school room 
again and preached to several churches, Town Creek, 
Moulton and Mt. Pleasant. 

In 1865, just after the war closed, in connection with 
Major D. C. White, of Moulton, Alabama, he commenced 
the publication of a Baptist weekly newspaper called the 
Christian Herald, He had to get permission from the 
federal authorities at Decatur, to publish this paper. 
When the first number was issued, there were no mail 
facilities at all. The paper had to be sent by hand to 
the subscribers. The first number was issued, we believe, 
on the 18th of July, 1865. He continued the publication 
of this paper in Moulton until 1867, when it was removed 
to Tuscumbia, Alabama, parties there buying out the 
interest of Major White. The paper was finally removed 
to Nashville, Tennessee, where it was published until 
sold to J. J. Toon of the Christian Index, Atlanta, 
Georgia. Elders J. M. D. Cates, T. T. Eaton, J. M. Phil- 
lips and Brother A. B. Cates were connected with this 
paper as editors and proprietors at different times, with 
Elder Shackelford. During the publication of the paper, 



ELDER JOSEPHUS SHACKELFORD. 28l 

Elder Shackelford spent much of his time in traveling in 
its interest, in Tennessee, Alabama, and Mississippi. He 
also preached to some churches. During the time the 
Christian Herald was published in Tuscumbia, he also 
published a secular paper, The Tuscumbia Times, which 
was afterwards absorbed by the North Alabamian, which 
paper he bought. He continued the publication of the 
North Alabamian until 1875, when he sold it and his 
printing office to Captain A. W. Keller, who is still pub- 
lishing that paper. During most of the time he resided 
in Tuscumbia, about ten years, he was pastor of the 
Baptist Church there. It was a very weak body, and did 
not grow much as the town itself was at a standstill for 
about ten or fifteen years. He also taught the Male 
Academy at Tuscumbia, about two years. 

In 1876, Elder Shackelford received a call to Forest 
City, Arkansas, to take charge of the Baptist Church 
there, and also of a school. He removed to that place in 
December, 1876. He remained there until January, 1879, 
when on account of his impaired health and that of his 
family he returned to Alabama, and settled where he now 
lives, one mile south of Trinity, Morgan county, Alabama. 
He opened, in January, 1879, a select school, called the 
Mountain View High School, which he taught, with the 
exception of one year, until June, 1889. 

In 1886, he became associate editor of the Alabama 
Baptist, and continued with that paper about one year, 
when he resumed his school at Mountain View again. 
In the fall of 1889, he took charge of a school at Leigh- 
ton, Alabama, which he taught until the close of 1890, 
In 1882, he was, without his solicitation, nominated and 
elected to the legislature of Alabama, from Morgan county, 
by the democratic party. He served one term and tried to 
do his duty. He has never held any other civil office. 
During all the years he was connected with the press and 
in the army and in the legislature, he has never ceased 
preaching, whether he was pastor or not. In the 
thirty-five years of his ministerial life, he has spent very 
few Sabbaths without preaching somewhere. He is now 
pastor of Hillsboro Church, which he has been serving 
for more than eleven years. He has no other charge. 



282 BIOGRAPHICAL SKETCHES. 

In 1876, he served the State Mission Board as evangelist 
for north Alabama, for a short time. 

Elder Shackelford was married at Penfield, Georgia, 
June 18, 1855, to Miss Ann Cordelia Stow. Eight chil- 
dren have been born to them, seven of whom are living. 
One son and six daughters. The son is married, and two 
of the daughters. Elder Shackelford's manner of preach- 
ing is plain and practical, and rather of the argumentative 
style. His great regret, as he looks back over his past 
life, is that he never applied himself more to pastoral 
work, he was prevented from doing this by his engaging 
in school teaching. Perhaps had he trusted God more, 
and made more sacrifices for His cause, he would have 
done better. 

Elder Samuel McGaughy Steenson. 

This brother was born in Motga su county, Alabama, 
near Mt. Hope, May 16, 1824, and died at the home of 
his son, A. L. Steenson, Colbert county, Alabama, June 
1, 1887. He was married to Miss Ann Eliza Turner, at 
La Grange, Alabama, November 12, 1850. His widow, 
two sons and a daughter survive him. Brother Steenson 
professed religion July, 1864, and joined Mt. Pleasant 
Baptist Church. He was ordained to the gospel ministry 
in the same church in December, 1866. The presbytery 
consisted of Elders Jos. Shackelford and J. F. Shaw. 
Brother Steenson was the pastor of several churches. 
His first pastorate we believe was Mt. Moriah which he 
served about three years from 1869 to 1871, inclusive. 
He was also pastor of Valley Grove, Mission Grove, 
Liberty and Okolona Churches. He was elected clerk of 
the circuit court of Colbert county, and served in that 
capacity until his death, having been twice elected to 
that office. His death was announced to the association 
in 1887 and we find the following in the report of the 
committee on deceased ministers concerning him: " Your 
committee on deceased ministers feel sad to report the 
death of Brother Samuel M. Steenson which occurred since 
our last associational meeting. His long standing with 
us, as one bold to declare the doctrines of the Bible, 



ELDER M. A. VERSER. 283 

causes us to cherish the memory of his commendable vir- 
tues/' 

Elder Steenson, previous to his conversion, took very 
little interest in religious matters. He was a lover of 
the world and of sin, and very profane. When he joined 
the church, his mind was turned in another direction and 
his desire was to live better and to do what he could for 
his Master's cause. He had many temptations to en- 
counter and it was hard for him to overcome the evil 
habits contracted in youth. It was a battle with him 
all the time. He preached with earnestness, and was a 
good worker in the church. His education was not such 
as to fit him for public speaking, and commencing so late 
in life as a public speaker, he labored under many disad- 
vantages. Towards the close of his life, he preached but 
^seldom. We believe, that while living at Tuscumbia, he 
preached to the church at Cherokee for a while. He died 
in faith. He was a soldier in the confederate army, and 
for a great deal of his time was detailed as a nurse in the 
hospital, as he was a most excellent nurse, and seemed to 
be naturally fitted for that important and responsible 
position. 

Elder M. A. Verser. 

This beloved brother was born in North Carolina, De- 
cember 28, 181 1, and died at his home in Marshall county, 
Alabama, May 2, 1878. He came to Alabama when 
eight years old. He professed faith in Christ at the age 
of fifteen, andconnected himself with the Methodist Church. 
He remained with that people about fifteen years, when 
he became dissatisfied on account of infant baptism which 
he could not endprse as scriptural and joined the Mission- 
ary Baptist Church. He was ordained at Fowler's Cove 
Church in 1847. We have not been able to find out the 
presbytery that ordained him. His membership, in 1853, 
was at Salem Church, Morgan county, as he was a delegate 
from that church that year, to the association. He was 
pastor of that church at that time, and also of old Blue 
Springs and Shilo Churches, and continued tor several 
years. He was pastor of Shoal Creek Church in 1857, and 



284 BIOGRAPHICAL SKETCHES. 

remained its pastor several years. He also served Con- 
cord and Bethlehem Churches. In i860 or 186 1, he became 
a member of Mt. Tabor Church, in Marshall county, and 
remained a member of that church until his death. 
Brother Verser was a missionary of the Muscle Shoals 
Association for many years. He entered upon this work 
in 1858, as missionary of the third district, and continued 
in that work until his death, with the exception of a year 
or two during the war. He did much to advance the cause 
of Christ, wherever he traveled. 

He was an unlearned man, had very few advantages, 
was poor, yet he gave himself to the work of the Lord, and 
did what he could. He was highly esteemed by all who 
knew him as a pious, godly man, and preached with great 
acceptance. 

He was twice married. His first wife was Ereny Reece, 
to whom he was married September 9, 1830. His second* 
wife was Amanda Brown, to whom he was married Octo- 
ber 1, 1849. She is still living. 

To show the esteem in which Elder Verser was held by 
his brethern, we give the report adopted by the associa- 
tion in 1878 concerning his death — "It is our painful 
duty to report that Brother M. A. Verser, our trusted and 
tried missionary, who has proclaimed life and salvation to 
dying people in almost every mountain and valley in the 
association, and who has so long profitably met with us, 
will meet with us no more here. We all knew him, and 
to know him was to love him. He has gone to the final 
association, not to draw a part of the scanty funds of the 
Muscle Shoals Association, but to hear the welcome 
plaudit of the great Moderator, ' Well done, thou good and 
faithful servant, enter into the joys of thy Lord.' ? 

The association appointed Elder J. Gunn to deliver a 
sermon in memory of Brother Verser at the next associa- 
tion. Brother Gunn performed the service at Bethel 
Church, Lawrence county, to a large audience, composed 
of members of the association and citizens of the Bethel 
neighborhood. 

Elder John M. Cummings. 
Brother Cummings was born in east Tennessee, near 



ELDER S. R. C. ADAMS. 285 

Chattanooga, May 9, 1805, and died in Moulton, Alabama, 
October, 1847. He was married twice. His first wife was 
Miss Martha H. Lusk, to whom he was married May 6, 
1824. On February 19, 1835, he was married to Matilda 
W. Devault. She is now living and is eighty years old. 
She has three daughters living, all married, with quite a 
number of grandchildren and great-grandchildren. We 
had the pleasure of meeting this sister recently, at her 
grandson's, Mr. Claude King, of Leighton, Alabama. She 
was looking very well and stout, for one of her age. 

Elder Cummings was a member of Enon Church, Law- 
rence county, Alabama, for a number of years. When he 
joined, we have not been able to find out, but he was li- 
censed by that church in 1840, to preach the gospel. He 
was a delegate from that church to the association in 1840. 
He was, soon after this, ordained in the same church. In 
1844, he preached the introductory sermon at the session 
of the association for that year. In 1 846, the year of the di- 
vision between the missionaries and the anti-missionaries, 
he w r rote the circular letter, the subject being "Missions." 
It was a well written paper, and proved very clearly that 
the Church of Christ was a missionary body. He rode as 
missionary for a while. We think he was employed by 
the Muscle Shoals Missionary Society, as the association 
had no missionaries until 1847, after the division. He and 
Brother Enoch Windes traveled together on this work. 
Elder Cummings was pastor of Salem Church for a while, 
and perhaps some others. His ministerial life was short, 
only about seven years, though in that time, he made a 
good reputation as a minister, and gave promise of becom- 
ing a useful minister of the gospel, but he was cut down 
in the prime of life and entered upon his reward. 

Elder S. R. C. Adams. 

This brother was born near Dalton, Georgia, June 18, 
1849. He became a member of Swamp Creek Church, in 
the same State, in September, 1865, and was baptized by 
Elder G. W. Selvedge, in October, 1865. He was married 
to Miss Nannie C. Mitchell, March 22, 1870. He joined 
Pleasant Hill Church, on his removal to Alabama, and 



286 BIOGRAPHICAL SKETCHES. 

was ordained in that church, to the gospel ministry, Au- 
gust 10. 1875. Elders J. Gunn and James I. Stockton con- 
stituted the presbytery. 

Brother Adams' school advantages were poor, he had little 
or no education. He has made up for this by hard study, 
especially of the Bible. His excellent memory has aided 
him very much in retaining whatever he has read. He 
has a knowledge of the Scriptures which is wonderful, and 
with the command of language which he possesses, enables 
him to be very effective as a preacher. 

Soon after he was ordained, he was called to the pastor- 
ate of New Friendship Church, Morgan county, in 1876, 
and served it a year or two. He was pastor of Lebanon 
and Mt. Zion Churches, in Morgan county in 1879 an d 
1880. In 1880, he was employed by the Executive Board 
of the association, as a missionary. In 1882, he worked 
as a missionary again and continued two years, during 
that time, he also served Enon Church as pastor. Brother 
Adams removed his membership, from Pleasant Hill 
Church to Mt. Pisgah, and afterwards to Enon, and con- 
tinued a member of the latter church, until the church at 
Danville was organized, of which he was one of the con- 
stituent members. He was pastor at various times of the 
following churches in addition to the ones already men- 
tioned : Hopewell, Blue Springs, Friendship, Mt. Nebo, 
Town Creek, Danville and Warrior, while living in the 
Muscle Shoals Association. In 1887, we believe he re- 
moved from Danville where he had been living for several 
years, to Woodlawn, in Jefferson county, Alabama. He 
became pastor of Woodlawn, Pratt Mines, Trussville, and 
Dolomite Churches, all of which he served several years. 
Recently he has been called to Woodlawn Church for all 
his time, which he has accepted. 

Elder Adams is an attractive preacher. He speaks 
with great earnestness and fervor, and sometimes with elo- 
quence. He has met with great success in his ministerial 
work, and for one so young has acquired considerable char- 
acter as a minister of the gospel. His churches have gen- 
erally prospered. We trust that he may be long spared 
to labor in his Master's cause, and that he may live hum- 
bly and meekly as becometh a minister of the gospel. 



ELDER WILY W. WILHITE. 287 



Elder Wily W. Wilhite. 

This brother was born in Morgan county, Alabama, 
May 12, 1827. He was married June 17, 1844, to Miss S. 
L. Hart. He first became a member of Bethany Baptist 
Church, Morgan county, and was licensed to preach the 
gospel by that church in 1847. This church was received 
into the association in 1845, a year before the division be- 
tween the missionaries and anti-missionaries. We sup- 
pose it went off with the latter. Elder Wilhite was a 
missionary in principle, and it is quite likely that he 
joined Lebanon Church, which was organized in 1847; 
or, k may have been that he did not quit Bethany until 
later. On May 3, 1853, h e assisted as one of the presby- 
tery in organizing Mt. Zion Church, in Morgan county. 
He was ordained in 1848 or 1849. Whether in Bethany or 
in Lebanon Church, we have not been able to find out. 
He seems to have joined Mt. Zion Church, in 1853, for 
he was a delegate to the association from that church for 
that year, and remained a member of it until 1869. He 
was its first pastor, and remained pastor until 1868. 

He became a member of Lebanon Church in 1869, and 
was a delegate from it to the association the same year. 
He remained a member of this church until his death, 
which occurred January 6, 1879. Elder Wilhite was pas- 
tor of Lebanon Church for about eighteen years, not con- 
secutively, however. He was pastor of Enon Church for 
about twelve years, and of Hopewell a number of years. 
He also preached to other churches. He was clerk of 
the association, in 1858 and 1859. He was appointed 
missionary of the association, and worked in that capac- 
ity for several years. 

Elder Wilhite was an earnest and thorough going Bap- 
tist. He preached what he believed with all the earnest- 
ness of his soul. The fact that he was retained as pastor 
of the churches he served for so long a time, indicates 
that his ministerial abilities were highly esteemed. He 
used very good language in his preaching, considering the 
opportunities he had for securing an education. And his 
thoughts and views of scriptural teachings were good, 



288 BIOGRAPHICAL SKETCHES. 

and in a line with the general views of Baptists. He 
was bold in the expression of those views, and very em- 
phatic. He was a strong believer in the doctrines of 
grace, as taught by Baptists, at the same time he was 
earnest in his entreaties to sinners to repent and believe 
in the Savior. His voice was strong, and he manifested a 
great deal of action in the delivery of his sermons. If he 
had had training in his early life, he would have made a 
splendid speaker. He made no pretension to oratory r 
but was plain and pointed in his sermons, and attracted 
the attention of his hearers by his zeal and earnestness in 
their delivery. His defects in elocution and faults in lan- 
guage were overlooked because of the deep sincerity 
which manifested itself in his countenance. Elder Wil- 
hite did a great deal of good in his day. He was taken 
away in the midst of his usefulness and in the prime of 
his ministerial life. His widow. Sister Wilhite, survives 
him, and now lives at Hartsell. He also left several sons 
and daughters. 

John L. Lattimore.* 

John Lee Lattimore, the eldest child of Elder S. S, 
Lattimore, was born near the town of Benton, Yazoo 
county, Mississippi, on the second day of March, 1836. 
His mother was a daughter of Elder Lee Compere, 
Elder Compere and his wife were first missionaries from 
London, England, to Jamaica in the West Indies, and were 
afterwards managers of the Baptist mission and school in 
the Creek Indian nation, till the government removed the 
tribes west. From infancy to advanced youth, the sub- 
ject of this sketch lived in different portions of middle 
Mississippi, and in Sumter county, Alabama, in which 
States his father was pastor of churches for many years, 
the last church he served being that at Aberdeen, Missis- 
sippi, where he died. This oldest son of his, of whom we 
are writing, when but a boy at Macon, Mississippi, was 
furiously attacked by a large dog, and while the animal 
was tearing his flesh in a shocking manner, he succeeded 
in killing him with his pocket knife. He had the advan- 

* By Mat. Lyon 



JOHN. L. LATTIMORE. 289 

tages of the best schools within reach, and at one time re- 
ceived instruction in Greek from Elder Mat. Lyon, at 
Brooksville, Noxubee county, Mississippi. 

Elder Lattimore attended Georgetown College, Ken- 
tucky, and Howard College, at Marion, Alabama. On 
the 9th day of August, i860, he was married to Miss S. 
C. Shivers, daughter of Dr. O. L. Shivers, of Marion. 
While engaged in teaching school at Enterprise, Missis- 
sippi, he was ordained to the ministry, on the request of 
the Baptist Church in that town, of which he was a mem- 
ber. This event took place on the third Sabbath of Oc- 
tober, 1 86 1, Elders D. P. Bestor and N. L. Clarke com- 
posing the ordaining presbytery. He entered immediately 
upon his first pastorate with Friendship Church, but be- 
fore the close of the year, he enlisted as a private in the 
confederate army, in which capacity he served until he 
was appointed chaplain of the 46th Mississippi Regiment, 
and he thus remained until the close of the war. His 
unselfish thoughtfulness for others, and his devotion to 
duty during all his army life, won for him the high regard 
and brotherly confidence of his comrades and of all others 
to whom he ministered. He was permitted to bear hon- 
orable witness for his Master, as a minister of the gospel, 
and he baptized quite a number of soldiers during his 
chaplaincy. 

At the close of the war, Elder Lattimore fixed his 
residence at Garlandsville, Jasper county, Mississippi, 
and again engaged in teaching, that he might assist his 
widowed mother, and his two young brothers. He also 
accepted calls, and preached to Friendship, Sylvarena, 
Bethel, New Hope and Garlandsville Churches. At the 
last named place, at his home, he suffered persecution, 
for faithfully preaching " all the council of God " concern- 
ing the doctrines of baptism and communion, and his 
school was broken up by the withdrawal of the patronage 
of Pedo-baptists. Being obliged for needed income to 
supplement the meager salary afforded by churches, he 
removed a short distance to Hickory, for one year. In 
the next year, 1868, he removed, on invitation, to Moul- 
ton, Alabama. Here Elder Lattimore and his wife con- 
ducted the Moulton Baptist Female Institute, and estab- 



29O BIOGRAPHICAL SKETCHES. 

lished for themselves a good reputation as teachers, and 
as managers of that institution. He was for several years 
pastor of the church at Moulton, and his ministry ex- 
tended also during portions of this time, to Town Creek, 
Enon, and Salem Churches, and he largely influenced the 
building of a suitable house of worship at the latter place. 

In the year 1874, Elder Lattimore removed to Falls 
county, Texas, first living over half a year at Marlin, 
then for seven years in the beautiful highland region of 
Blue Ridge, being well regarded both as pastor and 
school teacher. But here, for boldly preaching unpopu- 
lar gospel truths, he was again subjected to persecution. 
After removing for a time to northern Texas, and engag- 
ing in farming for the sake of his boys, he accepted an 
invitation to settle in Decatur, Wise county, following 
his chosen occupations of preaching and teaching. Sub- 
sequently he removed to Alexander, but soon accepted 
the school at Dublin, Erath county, preaching also occa- 
sionally at different points. The pastor of the church at 
Dublin, Elder J. T. Harris, retiring from ill health, Elder 
Lattimore consented to take charge of the church for one 
year ; but he soon felt admonished, by his own failing 
health, to seek the usual resort of invalids in a milder 
climate. Dr. O'Brien, his physician and friend, being 
about to visit Florida with his wife, by his advice Elder 
Lattimore went with them to that State ; but ere reach- 
ing the locality selected for his abode, his exhaustion 
from travel was so great, that even while on the train, 
slowly his life ebbed away from him. He died in the 
sleeping coach, on the 12th of December, 1887. His 
body was carried to Thomasville, Georgia, where it was 
embalmed, and then sent back to his saddened home in 
Dublin, Texas. There it was mournfully deposited in 
the cemetery, and there it reposes, awaiting a glorious 
resurrection. 

" Duty "was John L. Lattimore's watchword. He had 
the spirit of a faithful witness (martyr) for Christ. He 
never swerved from duty, never spared himself, often 
walking from ten to twelve miles to his appointments for 
preaching, regardless of weather. While he was not a 
sensational preacher, followed by great crowds, yet his 



JOHN L. LATTIMORE. 29 1 

preaching was argumentative, eminently practical, tender, 
earnest and instructive. It was moreover supported and 
supplemented by a life of such singular integrity, purity 
and devotion, as to win the perfect confidence of all who 
knew him. He was a " living epistle." His life was his 
grandest sermon. He has left to his children the invalu- 
able legacy, as Elder Harris told them in his funeral ser- 
mon, of being able to say, " I have never known a better 
man than my father." 

As a teacher, Elder Lattimore was conscientious and 
faithful, but his powers were chiefly consecrated to the 
pulpit. Quick to acknowledge an error, no power could 
drive him from his conviction of any truth which he 
heartily embraced. Gentle and tender as a child, he was 
firm as adamant when any principle was involved. One 
of the best evidences of his usefulness as a minister, was 
the sincere personal Christian affection for him, on the 
part of the church members of his very extensive acquain- 
tance. The writer witnessed a touching instance of this 
cordial esteem, the last time he ever saw Elder Lattimore. 
It was at Waco, Texas, at the time of the meeting of 
the Southern Baptist Convention at that place. He deliv- 
ered to him a message from a venerable and honored sis- 
ter in Christ, of Lawrence county, Alabama, the purport 
of which was : " Tell him I would rather see him than 
any body else in the world." A tearful silence prevented, 
for some moments, his heartfelt response to this truly 
Christian greeting. 

Elder Lattimore left eight children, all members of 
Baptist churches, except the youngest, a child of 
nine years. His widow, his faithful and devoted helper 
for so many years, has the satisfaction of seeing their 
grown children well situated in business and life, with 
such established and honorable characters as well befits 
the excellent parentage and training they enjoyed. Mrs. 
Lattimore was for nearly all their married life his efficient 
co-worker in teaching ; and how well she bore the 
engrossing cares and discharged the manifold responsi- 
bilities of family and school, especially during his frequent 
absences from home on ministerial duty, was manifest to 
many ; but the sacrifices thus required of her, and cheer- 



292 BIOGRAPHICAL SKETCHES. 

fully made, but few can fully appreciate. For him we 
may rejoice to say, " The memory of the just is blessed/' 
and " The righteous shall be in everlasting remembrance ,, ; 
while of her, the chief mourner at his death, we may say 
with equal truth, " A virtuous woman is a crown to her 
husband ; strength and honor are her clothing ; her 
children arise up and called her blessed. Give her of the 
fruit of her hands ; and let her own works praise her in 
the gates." 



\ 



fl Sketch of Ghuf eh Jlistopy. 

Especially Concerning the Baptists, In Refer- 
ence to the Doctrines of the Word 
of God — In Three Chapters. 



BY ELDER MATHEW LYON. 



CHAPTER I. 



There has been, for ages, much diversity of opinion on almost every 
point of teaching in the Scriptures, commonly called doctrines. It is 
concerning a few of these doctrines only, however, that controversies 
have resulted in the formation of the most noted sects comprehended 
within those regions of the earth enlightened by divine revelation. 
We propose to define those particular doctrines, a strict adherence to 
which have distinguished Baptists from the time of Christ and the 
Apostles to the present day. They are included in the following 
items: 

i. That since the fall of man into sin in the garden of Eden, all 
human beings, capable of understanding their duty to God, have been, 
and still remain, in a sinful, corrupt condition, from which they are 
utterly unable to deliver themselves. 

2. That through the incarnation, death, and resurrection of the 
Lord Jesus Christ, salvation became possible to human beings; that 
by faith, through prophecy, in Him to come, and through the gospel 
as having come, all receiving knowledge of Him since the fall of man, 
have either been saved by accepting Him as the Savior of sinners, or 
lost by rejecting Him, and neglecting so great salvation. 

3. That by the power and operation of the Holy Spirit, with the 
use of divine truth in the mind and heart of the sinner, he is convicted 
of his sins, repents of them, believes in the Lord Jesus Christ, is re- 

(293) 



294 A SKETCH OF CHURCH HISTORY. 

generated, is adopted into the family of God the Father, and is sealed 
by the Holy Spirit an heir of God, and a joint heir with Christ unto 
eternal life. 

4. That it is the duty of all such persons, without delay to make 
profession of their faith in Christ, and to be scripturally immersed in 
water, in the name of the Father, and of the Son, and of the Holy 
Spirit. 

5. That it is the immediate duty of all such immersed persons to 
become members of a church of Jesus Christ, and to maintain their 
membership in one of said churches or another, during life, " walking 
in all the commandments and ordinances of the Lord blameless " 
(Luke 1:6), and in regular attendance, as a habit, on the meetings of 
the church (Heb. 10:25). And that no other persons have any right 
to membership in a church of Christ. 

6. That all the churches of Jesus Christ are local bodies, each one 
relatively independent of every other in the control of its own affairs, 
no one having a right to dictate to, or rule over, another in the least 
degree, or concerning anything whatever; nor to make any law, or 
prescribe any point of faith or practice to its own members, or to any 
other church, or to any minister, or to any other human being. 

7. That all appropriately recognized ministers of the gospel are 
such as God has first called in his own way to his work, and have been 
afterwards set apart, each by the church of his own membership, to 
the gospel ministry, and through the agency of a presbytery of 
ordained ministers (otherwise called elders), ordained to said work, 
with the laving on of the hands of such elders, and with prayer (1 
Tim. 4:16; Acts 6:6). 

8. That the ministers of the gospel are all equal in office and 
rights, no one having the least authority over another, either in him- 
self or derived from a church, or a body of churches, or any other 
source; nor has any minister authority to prescribe a law or to give a 
command to a church. 

9. That no two or more churches can combine together, or can be 
combined by ministerial or any other authority, so that such combined 
churches shall be called a church, with subordinate churches under its 
rule, and extending its authority over any portion of territory, large 
or small. 

10. That no church, or body of churches, has any right to pre- 
scribe a creed, or any article of faith, or to make any law concerning 
the payment of money or other thing, or the performance of any ser- 
vice, on the part of any human being. 

11. That no church has any right to admit to church-membership, 



A SKETCH OF CHURCH HISTORY. 295 

or to baptism, the infants of church-members, or any other infants, or 
any other persons not capable of understanding their duty to God, on 
the faith of their parents, or on any other ground; nor has any minis- 
ter, or any other member of a church, or any other person, any right 
to administer baptism to any such or any other infants, or incapa- 
ble persons. 

12. That the churches of Christ ought statedly to observe the 
Lord's Supper, often enough to keep His death in remembrance, and 
show forth His death till He come (1 Cor. 11 125, 26); and that they, and all 
the members thereof, ought, through the means which God has given 
them, to maintain the ministry of the gospel among themselves, and to 
the best of their ability aid in carrying or sending the knowledge of 
salvation throughout the world. 

13. That no body of people professing to be a church, and no 
combination of such bodies calling itself a church, or the church, and 
uniting itself with a political state or government, or being willingly 
ruled by laws of such government, or depending on it for temporal 
support, or being sustained by its authority, has any right to call itself 
a church of Jesus Christ. 

There is conclusive evidence that the doctrines and practice of the 
churches of Christ continued as they began till the death of the last 
of the Apostles, and to the close of the first century of the Christian 
era. In regard to the second century, it is sufficient to quote the 
language of the standard ecclesiastical historian, the Lutheran writer, 
John Lawrence Mosheim, D. D., Chancellor of the University of 
Gottingen, who says, on church government, page 41 : " One inspec- 
tor, or bishop, presided over each Christian assembly, to which office 
he was elected by the voices of the whole people. " As to church in- 
dependence, he adds: "During the greater part of this century, the 
Christian churches were independent with respect to each other; nor 
were they joined by association, confederacy, or any other bonds than 
those of charity [love]. Each Christian assembly was a little state, 
governed by its own laws, which were either enacted, or at least ap- 
proved, by the society. " 

Since neither Mosheim, nor any other known writer, gives the least 
hint of any change in doctrine or practice, in regard to church govern- 
ment or in any other respect, we feel warranted in saying, that during the 
greater part of this second century, the churches of Christ maintained 
their purity and independence, the equality of the ministry, and the ad- 
ministration of immersion, according to Christ's command, to those per- 
sons only who professed to be born of the Spirit, as our Savior solemnly 
announced to Nicodemus (John 3). They held nothing " contrary 



296 A SKETCH OF CHURCH HISTORY. 

to sound doctrine" [1 Tim. 1:10]; neither sprinkling for baptism, 
nor infant baptism, nor "falling from grace "on the part of the in- 
dividual Christian. In short, far into this second century, all the 
professed churches of Christ were, as they were from their origin to 
the end of the first century, exactly such as are now and have been, 
since long before the days of Roger Williams, called Baptist churches. 
Allowance should be made for the Pedo-baptist writer, Mosheim, who 
speaks of a church being " governed by its own laws" Those pure 
churches never made " laws," but were governed by the few and simple 
commandments given to them in the New Testament, by their only 
lawgiver, Jesus Christ. 

Toward the close of the second century, however, " the mystery of 
iniquity," which was working in the days of the Apostles (2 Thess. 
2:7), manifested itself. Ungodly leaders made themselves "lords over 
God's heritage " (1 Pet. 5:3), and out of the churches of a whole prov- 
ince created one legislative body, which the Greeks called a synod, 
and the Latins a council. We do not say that all included in these 
wicked bodies were wicked people; no doubt there were many real 
Christians among them, just as there are, without question, among anti- 
scriptural organizations now calling themselves churches of Christ; and 
they probably wished themselves elsewhere. But what became of the 
true followers of Christ who were not thus enslaved? Those corrupt 
bodies made laws — laws mean compulsion, and concerning religion, 
tyranny. Persecution of course followed — " the woman, " Christ's 
true people, " fled into the wilderness" (Rev. 12:6); u and the earth 
helped the woman" (Rev. 12:16), with its "deserts and mountains and 
dens and caves" (Heb. 1 1 138) ; and thus these faithful Christians and true 
Baptists lived, and witnessed often with their blood, in martyrdom, 
through many hundred years. 

One heathen corruption, introduced in the latter part of this century, 
was the germ of the Roman Catholic doctrine of purgatory. This fancy 
was announced by the heathen philosopher Plato, of Athens; and now 
"the church" taught that only martyrs went straight to heaven, while 
the common herd were imprisoned at death in some obscure region, 
and purified from their pollutions (Mosheim, p. 43). Another corrup- 
tion, derived from Syria, and also from Egypt, seemed to pretend an 
improvement upon the doctrine of Christ, who gave the same rule of 
holiness to all. But now Christians were to be classified; those of 
lower dignity were not obliged to be as holy as some others, while a 
few had to be men of exalted piety. Here we find the heathen origin of 
another "current reformation," the present " holiness" doctrine, which 
teaches, in contradiction of Paul (Rom. 7th ch.), that a Christian can 



A SKETCH OF CHURCH HISTORY. 297 

live a sinless life; contradicting our Savior also, who teaches Chris- 
tians to pray, every day to the last day of earthly life, " Forgive us 
our sins." 

It should not be surprising that this age, fruitful of evil, should adopt 
other heresies, the most notable and deadly of which was infant 
baptism. Tertullian, of Carthage, in Africa, a celebrated Latin writer, 
is the first who is known to have mentioned this gross error, about the 
beginning of the third century, and he mentions it to condemn it (see 
Campbell on Baptism, p. 355). Even Africans, in that early day, knew 
that infant baptism was wrong. Thus it is proved that this heresy 
was of recent invention; and it grew out of another, equally irrational, 
that baptism produced regeneration or was the same thing! These 
venerable heresies are in the very foundation of the Roman Catholic 
church, and have descended to her children, " grandchildren," and 
imitators, to the present generation. Infant baptism may be considered 
to have grown considerably by about A. D., 230; while as early as A. 
D., 150, the Montanists, who were Baptists, arose, and afterwards spread 
themselves in Asia, Africa, and Europe (See Haynes' Bap. Denom., p. 

40- 

In the third century, "church" government became still more 
worldly, and " degenerated toward the form of a religious monarchy" 
(Mosheim, p. 63). Wild, mystical notions prevailed, from mixing 
Platonic philosophy with religion. Men sought holiness by starving 
and otherwise afflicting themselves in the solitude of caves, etc. 
Mystical allegory took the place of plain teaching, in religion. In this 
century, the Novatians arose, from " Novatian, a presbyter of the church 
of Rome, a man of uncommon learning and eloquence " (Mosheim, p. 
74). He adds: "There was no difference in point of doctrine, between 
Novatian and other Christians." But the Novatians insisted on re- 
baptizing such as came to them from the " religious monarchy," then 
ruling in the name of Christ. If one of their members had fallen into 
the commission of heinous crimes, they would never receive him back, 
but did not presume to say that even such could not possibly be saved. 
Robinson, the Baptist historian, says of the Novatians: "They were 
trinitarian Baptists." That is just what Baptists are now, and always 
have been. The fourth Lateran Council, with the emperor Theodosius 
to help them, proclaimed (A. D., 412): "That all persons rebaptized, 
and the rebaptizers, should be both punished with death. Accordingly, 
Albanus, a zealous minister, with others, was punished with death 
for rebaptizing." (See Benedict's Hist. Bapt,, p, 7.) The Novatians 
were exceedingly numerous in various parts of the great Roman 
empire. 



298 A SKETCH OF CHURCH HISTORY. 

In the fourth century, the Donatists, from Donatus, surnamed " The 
Great, " seem to have succeeded the Novatians. They were very 
nearly like them in doctrine and discipline. Mosheim says: "The 
doctrine of the Donatists was conformable to that of the church, as 
even their adversaries confessed" (Church Hist., p. 101). That means 
they were universally conceded to be orthodox; and they led pure 
lives. Donatus " was a man of learning and eloquence, very exem- 
plary in his morals, and, as would appear from circumstances, he 
studiously set himself to oppose the growing corruptions of the Cath- 
olic church" (Benedict's Hist, p. 9). And "Fuller, the English 
ecclesiastical historian, an English Episcopalian, said of the English 
Baptists, that 'they were Donatists new-dipped ' " (page 11). 

Through the fifth century, the Donatists were very numerous, and, 
zealously opposing the corrupt political establishment calling itself 
" the church," were of course mercilessly persecuted; as Christ's true 
followers always have been, more or less (Mosheim, p. 122). 

In the sixth century, the Donatists were still nourishing, and op- 
posing Roman Catholic corruptions, when Pope Gregory carried on 
his war against them so barbarously and so successfully, that, in the 
last decade, Mosheim says, " the church of the Donatists dwindled 
away to nothing, and after this period no traces of it are to be found " 
(page 143). The meaning of this mild language seems to be, that this 
u zealous pontiff," as Mosheim commendably terms him — this ferocious 
beast, Gregory — used his utmost efforts to pursue the innocent and 
helpless Donatists, men, women, and children, to utter extermina- 
tion. 

In the seventh century, Mosheim informs us (page 155), that " A 
certain person, whose name was Constantine, revived, under the reign 
of Constans, the drooping faction of the Paulicians, now ready to ex- 
pire; and propagated with great success its pestilential doctrines. " 
From the attention of these devoted Baptists to the writings of the 
Apostle Paul, they came to be called Paulicians. They grew mightily 
during this century. They were persecuted, of course, like other 
" anabaptists," for rebaptizing converts who joined their churches 
(Benedict, p. 12). These were converts from the Roman Catholics, 
or the Greek church, probably from both. Baptists were also denounced 
as heretical, by both the Eastern and Western churches, under the 
names of Montenses (Mountaineers), Novatians, Donatists, and 
" Anabapists. " They inhabited Sj r ria, Armenia, and portions of 
Europe, and were mercilessly driven into exile from one country to an- 
other, by the fury of persecution (S. H. Ford, Origin of Bap., pp. 
124-28). 



A SKETCH OF CHURCH HISTORY. 299 

" The Paulicians arose within the bounds of the Greek church," 
says Benedict, page 51, " about the middle of the seventh century; 
they spread far and wide in many parts of Europe, and continued till 
the eleventh century, when they amalgamated with the Waldenses and 
other sects. " This is conclusive testimony that these Paulicians, 
genuine Baptists, abounded in large portions of Europe and Asia 
through the eighth century, and continued to be well known in the 
ninth, tenth and eleventh centuries. 

In his notices of the ninth century, Mosheim mentions the inhuman 
persecutions of the Paulicians, mostly those of Armenia, by Constans, 
Justinian II, and Leo the Isaurian; after them by Michael Curopalates, 
and Leo the Armenian. That horrible monster, the empress Theo- 
dora, after first robbing them of everything, destroyed by fire and 
sword, and by torments with slow torture, more than a hundred 
thousand of these innocent Christians, and drove the remainder into 
exile. Their enemies of course charged them with various doctrinal 
errors, just as Baptists now are maliciously or ignorantly charged with 
errors in doctrine and practice. Scattered in various countries, differ- 
ent names were attached to them. In Italy, thej r were called Paterini, 
and Cathari; in France, Bulgarians, Publicans, and boni homines, 
good men; but from the town of Albi, in France, they were called 
Albigenses. They rejected infant baptism, and they were such as 
were called anabaptists (Benedict, p. 16; Mosheim, pp. 202-4). The 
Paulicians simply followed the New Testament (Benedict, p. 14), 
which is just what Baptists now claim to do, and which would make 
anybody in the world a Baptist. But this is what none but Baptists 
do; and therefore is " every man's hand against " us, and always has 
been, "beginning from the baptism of John" (Acts 1:22) unto the 
year 1890. 



CHAPTER II. 

We have given (in the previous chapter) a historical trace of the 
true disciples of Christ for a thousand years from their source; and 
we have shown that they were Baptists, and that they were substan- 
tially such as Baptists now are. We could have given many additional 
facts, especially how their enemies, hunting them like wild beasts, and 
constantly robbing them, burning their property, and torturing and 
murdering them by tens of thousands, destroyed their historical 
records, and prevented them from making others, for transmission 



300 A SKETCH OF CHURCH HISTORY. 

to posterity. These bloody -handed slaves of the evil one created 
many a desert in their tracks, and doubtless called it religion and 
peace. We will now begin from the present generation, and '' go back- 
ward through the flight of time, " and show the genuine spiritual and 
ecclesiastical relationship of the Baptists of the nineteenth century, 
with those of the tenth, the Paulicians, Albigenses, and others, by 
what names soever they were called. 

According to the " American Baptist Year Book for 1890," there 
were last year, in the United States and Territories, 1353 associations, 
21,175 ordained ministers, 33,588 churches, and 3,070,047 members; the 
number baptized for the year previous being 144,575. These Baptists 
have seven theological institutions, thirty-one universities and colleges, 
thirty-two seminaries for female education, forty-six institutions of learn- 
ing for both sexes, and seventeen institutions for the Indian and negro 
races. We here referred to only a part of what the Baptists are doing; 
we have not mentioned their immense use of the printing press, in news- 
papers, tracts, and books, and especially in circulating copies of the 
word of God; nor have we said a word about our missions, home and 
foreign, to six or seven hundred millions of the human race. 

Now, from some things which we have read and heard, we doubt 
not that there are people in this land of intelligence, even people that 
can read, who believe that all these Baptists had their origin from 
Roger Williams and Ezekiel Holliman, who, in March, 1639, immersed 
one another, in Rhode Island. (See "The Tri-Lemma," by J. R. 
Graves, p. 122.) The plain inference is, that they, Williams and Holli- 
man, or one of them, invented immersion, to take the place of pouring 
or sprinkling, one of which (but who knows which?) is the regular 
scriptural baptism ! This word baptism is like no other word in any lan- 
guage under heaven, because contrary to common sense, having, besides 
its one proper meaning of immersion two other distinctly different 
original meanings. But the historical fact is, that Dr. John Clarke, 
a Baptist minister, and a practitioner of physic in London, came to 
Rhode Island in March, 1638, just a year before the baptismal novelty 
of Williams, and in that same year gathered the Baptists together, and 
organized a Baptist church at Newport, which church is still existing, 
the oldest Baptist church in America. Dr. John Clarke was immersed 
in Elder Stillwell's church in London, and the church received her 
baptism from the Dutch Baptists of Holland, who were descended 
from the Waldenses, and they from the Donatists, who received their 
doctrine and practice of immersion from the Apostles. (See "Tri- 
Lemma," pp. 121-2, and "The Origin of the Baptists," by S. H. Ford, 
pp. 23-28.) 



A SKETCH OF CHURCH HISTORY. 301 

Why then, it may be asked, do Baptists hold the memory of Roger 
Williams in such high regard? Because he had such understanding 
from the word of God as seems, for those primitive, bigoted, pilgrim 
times of twilight, almost like a divine revelation, teaching him that no 
political state, or politico-religious, as Massachusetts then was, or any 
other human authority, had any right to enslave or shackle the con- 
science of any one of God's freemen, nature's noblemen; nor to say, 
thou shalt worship God in this way, and not in that; or to say, thou 
shalt worship God in some way, whether you will or not. He was not 
the first v in the world, but the first in his generation, enthralled as it 
was by Pedo-baptist bigotry, to stand out in all the genuine dignity of 
human freedom, and to say, in effect, to the tyrants before him, "You 
may whip me cruelly," as they did a poor Baptist man named Painter, 
in 1644, for refusing to have his child baptized, and as they did that 
Baptist preacher, Obadiah Holmes, in 1651; "or you may hang me," as 
they did a number of men and women, many years afterwards, some 
for being Quakers, and others for witchcraft; "or you may banish me 
to a wilderness of savages, but my soul you shall not, cannot enslave." 
Roger Williams taught the world that, on the subject of religion, no 
human government, whether political or church government, has the 
right to say to any man or woman, thou shalt not be a Baptist, or a 
Pedo-baptist, a Quaker, Turk, infidel, or atheist, or whatever you may 
please. We know not whether Roger Williams had apprehended an- 
other historical fact, that there never was a persecuting church that 
was not a Pedo-baptist church. As the great advocate, in his day, of 
Soul-Liberty, for which Baptists had, at the hands of Pedo-baptists, 
and of heathens, and Jesus before them, suffered tortures and death for 
sixteen hundred years, Baptists honored him then, and they will 
reverence his memory through the tide of time. 

We have before us an old book, called "A Confession of Faith." It 
is the second Charleston edition, dated, Charleston, S. C, 1813; and it 
was printed for the Charleston Baptist Association. This confession 
of faith had been " adopted by the Baptist Association of Philadelphia, 
September 25, 1742, and by the Charleston, in 1767." The title page 
opens thus: "A confession of faith, put forth by the elders and 
brethren of many congregations of Christians (baptized upon profes- 
sion of their faith), in London and the country." Upon the next page 
we read: " We, the ministers and messengers of, and concerned for, 
upwards of one hundred baptized congregations in England and Wales 
(denying Arminianism), being met together in London from the third 
of the seventh month, till the eleventh of the same, 1689, to consider" 
etc. This statement is signed by thirty-seven persons, " in the name 



302 A SKETCH OF CHURCH HISTORY. 

and behalf of the whole assembly." Among the names subscribed are 
those of Hansard Knollys, William Kiffin, and Benjamin'Keach, whom 
we recognize as preachers and writers of distinction. On the next 
page by an address "to the judicious and impartial reader," we are 
informed that this confession of faith " was first put forth about the year 
1643," about forty -six years before. On Baptism, this confession teaches, 
among other true things, that it is a sign — not a seal, as Presbyterians 
teach — of "remission of sins" to the recipient, "and of his giving up 
himself unto God, through Jesus Christ, to live and walk in newness of 
life." No infant baptism nor Campbellism there. This confession 
further says, "Immersion, or dipping of the person in water, is neces- 
sary to the due administration of this ordinance." No sprinkling or 
pouring there. Now, if any person can believe, that " upwards of one 
hundred baptized congregations in England and Wales " who could, 
twice in half a century, have put forth such a confession as this, 
worthy to be adopted all over the United States, could have arisen 
among two populations of England and Wales, in those times of slow 
growth, within less than one year before the first publication of this 
confession, 1643, we think he would also be capable of believing, that 
" Tall oaks from little acorns grow " within less than one hundred days. 
And we should be of the same opinion, if we knew that, at the first 
publication of this confession, in the year 1643, there were not half so 
many congregations indorsing it. 



CHAPTER III. 

We have now reached much beyond the middle of the seventeenth 
century, pointedly as to Massachusetts. Let us see if there were any 
Baptists known to history in the century before that time ? Mosheim, 
in his " Church History, " under his division of The Sixteenth Cen- 
tury, pp. 490-91, says: "The true origin of that sect which acquired 
the denomination of Anabaptists by their administering anew the rite 
of baptism to those who came over to their communion, and derived 
that of Mennonites from the famous man to whom they owe the 
greatest part of their present felicity, is hidden in the depths of an- 
tiquity, and is of consequence extremely difficult to be ascertained. " 
Antiquity is pretty far back; the depths of antiquity seem still farther, 
almost to the first century; to be hidden there, seems to be among the 
churches planted by the Apostles. We may be allowed the remark, 
in passing, that we really do not think it necessary for Baptist writers 



A SKETCH OF CHURCH HISTORY. 303 

to keep continually referring to Mosheim as using the superfluous term, 
"remote" depths of antiquity; nor quite fair to so exact and terse a 
writer, unless it can be shown that his translator, Maclaine, did not, in 
this place, render Mosheim's Latin with precision. 

Mosheim informs us in a note on the name Anabaptist, that those 
people rebaptized such as came to them from another communion, 
who were baptized in infancy; and also others who had been baptized 
on their profession of faith; but he does not give the reason why they 
did so. Now let us look at this term, Anabaptist. Webster's Diction- 
ary shows that ana means again, and that an Anabaptist is one who 
baptizes again those who have been baptized in infancy, because Ana- 
baptists denied the validity of infant baptism; and he shows fur- 
ther that Anabaptists require immersion. But Webster does not give 
the other fact, that Anabaptists also baptized again those from other 
churches who were not baptized in infancy, but after they grew up, and 
who received in some other communion what is called adult baptism. 
Neither Webster nor Mosheim, however, gave the fundamental reason 
why Baptists rebaptized both classes, which was, that no matter 
whether other churches (other denominations) baptized infants or 
grown people, they had no right to baptize at all, being corrupt bodies, 
and not true churches of Christ. And the principle was t«he same, 
though those applicants had been immersed on profession of their 
faith in other churches, or sects. Such bodies were regarded as having 
no more right to baptize than any non-professor. 

But this term anabaptist, given as a name by the enemies of those 
true churches, proves that even they (the Roman Catholics) practiced 
immersion as the Scriptural baptism. If the Roman Catholics had not 
commonly immersed people in those times, they would not have 
called their opponents anabaptists, but immersiomsts, and would have 
charged them with inventing the heresy of immersion, instead of the 
true baptism, pouring or sprinkling. The name Anabaptist is one 
therefore for Baptists to glory in. It stands, a lofty, indestructible 
monument, like Bartholdi's Statue of Liberty, with her high-lifted 
torch enlightening the world. It demonstrates, that in those "depths 
of antiquity,'' and far beyond the rise of the Roman Antichrist, im- 
mersion was the only true, gospel baptism, as practiced by the Apos- 
tles, and by John the Baptist. 

Mosheim further says of these Anabaptists, or Mennonites, as he 
also calls them, from Menno, their great leader in the sixteenth century, 
that they " started up suddenly in several countries, at the same point 
of time; " and that, "in a very short time," they "drew into their 
communion a prodigious multitude. " Whence came these enormous 



304 A SKETCH OF CHURCH HISTORY. 

masses of people, millions, it looks like ? Did they spring up, like 
Jonah's gourd, in a night? No; they came from those mountains, 
dens, caves, and forests, whither their ancestors had been driven by 
their relentless persecutors, in the tenth century. Mosheim explains: 
" Before the rise of Luther and Calvin, there lay concealed in almost 
all the countries of Europe, particularly in Bohemia, Moravia, Swit- 
zerland, and Germany, many persons [he seems reluctant to admit 
how many; was it a million or two ? And he does not intimate that 
these " persons " composed hundreds, if not thousands, of organized- 
churches] who adhered tenaciously to the following doctrine, which 
the Waldenses, Wickliffites, and Hussites, had maintained, some in a 
more disguised, others in a more open and public manner, viz : " That 
the kingdom of Christ, or the visible church, which he established upon 
earth, was an assembly of true and real saints, and ought therefore to 
be inaccessible to the wicked and unrighteous, and also exempt from 
all those institutions which human prudence suggests, to oppose the 
progress of iniquity, or to correct and reform transgressors. " These 
Waldenses, etc., had seen and felt enough of human prudence, correction, 
and reformation, the ignorance and gross immorality of the clergy r 
with the reeking corruptions of confessionals, monkish celibacy, and 
imprisonment of girls and women, the idolatry of the mass and the 
imaginary " Virgin," with rapine, robbery, inhuman tortures and 
shocking murders, by starving, drowning, sword, gibbet, fine, and gen- 
eral butchery- in short, the Waldenses were Baptists, the very anti- 
podes of the Roman Catholics. 

Cardinal Hosius, President of the Council of Trent, said, A. D., 1650,, 
of the Anabaptists: " There have been none for these twelve hun- 
dred years past, that have been more generally punished, or that have 
more cheerfully and steadfastly undergone, and even offered them- 
selves to, the most cruel sorts ol punishment, than these people" (See 
"Tri-Lemma, " p. 132). Cardinal Hosius ought to have been ashamed 
of himself, to dignify such " most cruel, " infamous and horrible atroc- 
ities and torments, inflicted on innocent men, women and children, by 
the name of "punishment." Taking 1200 years from 1650, we have, 
by this Roman Catholic testimony, the date A. D., 450, during all 
which twelve centuries Baptists were thus shamefully and cruelly 
robbed, tortured and slaughtered. Ot course, they must have ex- 
isted long enough before that time, as is clearly proved by Drs. Ypeij 
and Dermont, Pedo-baptist scholars, who, in their u History of the Re- 
formed Church of the Netherlands, " say: "We have now seen that 
the Baptists, who were formerly called Anabaptists, and in later times 
Mennonites, were the original Waldenses, and who have long, in the 



A SKETCH OF CHURCH HISTORY. 305 

history of the Church, received the honor of that origin. On this ac- 
count the Baptists may be considered the only Christian commu- 
nity which has stood since the Apostles, and as a Christian 
society which has preserved pure the doctrine of the gospel through 

ALL AGES." 

We have already, from Mosheim abundantly proved the existence 
of vast numbers of Baptists in the fifteenth century, in various Euro- 
pean countries. It may merely be added here, that William Tyndale, 
who translated the Bible into English, and the writings of Moses into 
the Welsh language, in 1536, was a Welsh Baptist; and that those 
latter people make strong claims of their descent from Apostolic 
churches. It is scarcely credible that this Baptist scholar, Tyndale, 
should have devoted his best years to this work of translation, unless 
there had been Baptists all around him, craving copies of the Script- 
ures. These Baptist populations in England and Wales could not 
have grown up, with schools and learning, in one generation, or one 
century. 

John WicklifFe, the translator, the leader of those who sought the 
pure truths of the Bible, was born in Yorkshire, England, A. D., 1324. 
We do not know that he ever formally left the established (Roman 
Catholic) church of England any more than John Wesley ever left the 
established (Episcopal) church of England. Yet the followers of Wick- 
lifFe were Baptists, called Wickliffites and Lollards, and the followers 
of Wesley were and are Methodists. WicklifFe adhered to the Bible 
alone; he rejected the doctrine that grace came with baptism; he re- 
jected infant baptism, and advocated the baptism of believers only; 
he defined a church of Christ as an assembly of baptized believers, 
just as a Baptist now would. As a Baptist in faith he was reviled 
while living, and, forty years after his peaceful death, his bones were 
dug up, and publicly burned, while his followers were terribly perse- 
cuted, in consequence of a decree of the Council of Constance, in 1415 
(See Mosheim, 345). Wickliffites, or Baptists, said Sir William New- 
bury, the historian, "were as numerous as the sands of the sea." The 
Lollards (Baptists) were numerous in Holland, and elsewhere, besides 
in England; and a great many of them were martyrs, notably Sir 
John Oldcastle, who was hung up and horribly tortured to death by 
fire, at Tyburn, England. Walter Brute, a Welshman, a disciple of 
WicklifFe, and a Baptist, boldly opposed Episcopacy, and was con- 
demned as an Anabaptist. (See Ford's Origin of Bap., pp. 76-79.) 

In regard to the thirteenth and twelfth centuries, we need not make 
repetitions, but merely add the name of Petrobrussians (from Peter de 
Bruis), to the list of Baptists; so of Henricians and Arnoldists, all 



306 A SKETCH OF CHURCH HISTORY. 

Baptists, and sufferers for Christ and his truth. Henry of Lausanne, 
France, was a Baptist, a bold defender of the faith, and a martyr; he 
was sent to dungeon, and left to perish. (Mosheim, p. 289; Ford, Origin 
of Bap., pp. 94-7.) 

In the eleventh century, the Paulicians, who were Baptists, were 
most cruelly persecuted in Bulgaria and Thrace, by the Greeks, and 
were forced to emigrate, first to Italy, and thence sending colonies into 
nearly every other part of Europe (Mosheim, p. 257). 

But we have shown enough; the evidence from the centuries is 
abundant, and there are records of thousands and tens of thousands of 
Baptists on every hand, in every age. 

We have asserted at the beginning of this article, that the only 
baptism of John the Baptist, of Christ, and His Apostles, was immer- 
sion in water. This everybody knows is denied by many millions. 
While their scholars generally admit that the immersion was practiced 
in the first century, yet many of them argue that pouring or sprinkling 
was most probably also used. We respect these writers, because they 
have self-respect and regard for the truth enough not to assert as a 
positive fact, what honestly in their own view is only probable. But 
there are some others whom we regard differently, such, for instance, 
as declare positively, that immersion is not taught in the Word of God 
as Christian baptism. Since our present object is not controversy, we 
do not here designate the names of any of this latter class of writers; 
but we cannot help noticing this change of tactics on the part of the 
opponents of certain gospel truths. They seem to think it necessary to 
put on a bold front, to hide, if possible, the weakness of their position. 
Such floods of light are now shed upon the original text of the New 
Testament, by the aid of ministerial education, and by the immense 
labor of the press in books, tracts, and newspapers, that the advocates 
of sprinkling and pouring are reduced to the alternative, either of 
yielding up the whole question and acknowledging their error, or of 
denying positively that immersion in water is taught in the New 
Testament for baptism. We think there is plain evidence that the 
latter sentiment is endorsed by millions of professed Christians in this 
country. 

It would be easy to present a long array of Pedo-baptists (sprinkling) 
scholars, who admit that the real meaning of the Greek term for 
baptism is immersion; yet some of them urge that probably something 
less than immersion was also practiced by the Apostles. On account 
of the great increase of light among the people generally on this point, 
we here adduce the testimony of two only among the acknowledged 
scholars and religious leaders of the world, not Baptists, showing that 



A SKETCH OF CHURCH HISTORY. 307 

immersion is not only the meaning of the original word for baptism, but 
that it is the only baptism taught in the New Testament. We select 
these two names because there are none more widely and 
familiarly known. The first is that of John Wesley, the founder of the 
Methodist church, who, in his " Notes upon the New Testament," says, 
in a note on Rom. 6:4: " W T e are buried with him, alluding to the 
ancient manner of baptizing by immersion." Paul here says that 
"we", that is, he, and all other Christians, "are buried with Him [Christ] 
through baptism into death. Wesley understood that Paul meant literal 
water immersion, the ancient baptism, ancient to Wesley, but an every 
day practice in Paul's day. Wesley does not intimate that Paul meant 
that the Holy Spirit had a manner of administering spiritual baptism to 
people. The use of this word " manner," by Wesley, shows that he was 
speaking of vt\\dXmen did, by their visible actions, not of the invisible 
work of the Holy Spirit. Wesley further says that this manner of 
baptism, immersion, was the ancient manner. If this does not mean, 
that "by immersion " was the only " manner of baptizing " in the days 
of Paul, then human language has no certain meaning. 

Our second witness is John Calvin, who is generally regarded as the 
founder of the Presbyterian church. In his comment on John 3:23, 
" And John also was baptizing in ^Enon," etc., and on Acts 8:38 (the 
baptism of the Ethiopian treasurer by Philip,) he says: "From these 
words it may be inferred that baptism was administered by John and 
Christ by plunging the body under water. Here we preceive how 
baptism was administered among the ancients, for they immersed the 
whole body in -water P (See "Grace Truman," by Mrs. Ford, p. 
360; and "Theodosia Ernest," by A. C. Dayton, p. 171.) Since Calvin 
was a man of profound learning, he knew perfectly well that the word 
used in these passages for baptizing, means immersing, and nothing 
less; it is plain, therefore, that he could not infer anything else, espe- 
cially since he further slates that the ancients "immersed the whole body 
in water;" his plain meaning is not sometimes, but invariably. The 
Scriptures inform us that it was not Jesus, but His disciples, that bap- 
tized. Then John the Baptist, and after him, the disciples of Christ, 
under the Master's command, performed all this work of immersing in 
water all professors of faith in Christ; for undeniably to this effect is the 
testimony of John Calvin. If this immersion of the whole body in 
water was not Christian baptism, and the only Christian baptism, 
then Christian baptism is not taught in the New Testament. 

The opponents of Baptists have a standing objection against 
their claim to antiquity. They say, in substance: You have no known 
historical records, beyond two or three hundred years, certainly not 



308 A SKETCH OF CHURCH HISTORY. 

beyond Luther's Reformation. This is a plausible objection with most 
people r because comparatively few study history closely or extensively. 
We admit that there are obscurities in Baptist history, as there are in 
some others, which nevertheless the world receives. We lately saw a 
grave denial, in a respectable city newspaper, of manj r of the state- 
ments commonly received as facts, concerning Capt. John Smith, the 
celebrated pioneer in the earlv settlement of Virginia; and the story of 
William Tell, of Switzerland, who was compelled to shoot an apple off 
his son's head, is by many regarded as a myth. When we consider 
the ruthless wars and persecutions carried on against the Baptists 
from the time of Christ, their enemies being at least two hundred to 
one, not only tormenting them and destroying their property, their 
homes, their churches, and with cruel tortures their lives, but destroy- 
ing every book, and every vestige of family, church, and historical 
record, through the space of sixteen hundred j r ears, it would be a won- 
der of our Heavenly Father's preserving providence and grace, if the 
world had but half the knowledge they have of Christ's true churches 
and people. We thank God, through our Lord and Savior, Jesus 
Christ, that our history has been preserved, in great part, in what our 
enemies have written of their own bloody deeds; and that in this, as in 
many other signal instances in His divine providence, while God 
has caused His rebellious foes, in their writings to set their seal to the 
eternal condemnation of their own evil deeds, He has most wonderfully 
caused the wrath of man to praise Him. 



What Baptists Believe About the Ghurch. 



FIRST, In a converted church membership. 

Second, Believers the only scriptural subjects of bap- 
tism. 

Third, Immersion in water in the name of the Father, 
Son and Holy Spirit, the baptism of the New Testament. 

Fourth, Sacraments inoperative without choice and 
faith. 

Fifth, In the independence of the churches. 

Sixth, Bishops or elders, and deacons the only church 
officers recognized in the New Testament. 

Seventh, Freedom of conscience, and the separation of 
church and State. 

There are other doctrines believed by Baptists, which 
will be found in the articles of faith in this volume. The 
above, however, are the principles we hold with reference 
to the church. We have not the space to give all the ar- 
guments and Scriptures to substantiate the above princi- 
ples, but only offer the reader a few suggestions and then 
refer him to the New Testament. When Peter preached 
to the people on the day of Pentecost, and they cried out, 
"What shall we do?'' Then Peter said unto them, 
" Repent and be baptized, every one of you in the name 
of Jesus Christ for the remission of sins, and ye shall re- 
ceive the gift of the Holy Ghost. " Acts 2:37, 38. When 
Philip joined himself to the eunuch, by the command of 
the Spirit and preached unto him Jesus, and the eunuch 
said unto him: u See, here is water; what doth hinder 
me to be baptized ?" Philip said, " If thou believest with 
all thy heart, thou mayest." Upon his confession of 
faith, he was baptized. "They went down both into the 
water, both Philip and the eunuch, and he baptized 

(309) 



3IO WHAT BAPTISTS BELIEVE 

him." Acts 8:26-39. The great commission given by 
Christ to his eleven disciples was : " Go ye into all the 
world, and preach the gospel to every creature. He that 
believeth and is baptized shall be saved ; but he that be- 
lieveth not shall be damned." Mark 16:15, 16. The 
Savior told Nicodemus : " Except a man be born again, 
he cannot see the kingdom of God." John 3:3. Those 
who were baptized by the apostles, and were members of 
the first Christian church at Jerusalem, were called believ- 
ers, Paul calls those Christians at Rome, Corinth, Ephe- 
sus and other places, saints, and some of them " new 
creatures in Christ Jesus." In Romans 6:3-6, he 
teaches the Roman Christians, that their baptism indi- 
cated their death and burial to sin, and their arising to 
live a new life, not that it (the water) cleansed them, but 
that it was a figure showing that they were dead to sin, 
and alive to righteousness, already cleansed by the Holy 
Spirit. These passages of Scripture show very clearly 
that a Christian church in the times of the Apostles was 
composed of baptized believers, i. e., converted people. 
Now what was this baptism ? The Scriptures are plain 
upon this subject also— the baptism of Jesus. The bap- 
tism of the eunuch, already alluded to, and the passage 
in Romans, just referred to, all teach that it was immer- 
sion. 

If we seek the meaning of the original word, from the 
best lexicographers, we find that they all give it to dip, to 
immerse; of ships, to sink them, as the primary meaning 
of the word, and no meaning that they give to the 
original word baptize, but carries with it the idea of im- 
mersion. 

Some of the best scholars among anti-immersionists 
acknowledge that the word means to immerse, and that 
immersion was baptism in the apostolic times. 

Dr. Chalmers, Presbyterian, says in his lectures on 
Romans 6:4 : The original meaning of the word baptism 
is immersion, and, though we regard it as a point of in- 
difference whether the ordinance so named be performed 
in this way or by sprinkling, yet we doubt not, that the 
prevalent style of the administration in the apostles' days 



ABOUT THE CHURCH. 3II 

was of an actual baptism of the whole body under water." 
Rev. W. J. Conybeare, M. A. Episcopalian, in life and 
writings of St. Paul, American edition, in speaking of 
Romans 6:4, says : " This passage cannot be understood, 
unless it be borne in mind that the primitive baptism was 
by immersion. " Neander, the great church historian, 
says : " In respect to the form of baptism, it was in con- 
formity with the original institution, and the original im- 
port of the symbol, performed by immersion, as a sign of 
entire baptism into the Holy Spirit, of being entirely 
penetrated by the same." Many more writers might be 
quoted, who have admitted that the Baptist position con- 
cerning this word is correct. Another evidence of the 
truth of our position is the meaning given by the modern 
Greeks to the ordinance of baptism. While the Greek 
language has changed very much, and is, perhaps, quite 
different now from the Greek in which the New Testa- 
ment was written, yet doubtless many words have the 
same meaning, and especially what are called ecclesias- 
tical words. W. D. Powell, our missionary to Mexico, 
has recently returned from a visit to Greece. He writes 
the following to one of our denominational papers : u I 
found that all churches in Greece, Presbyterians included, 
are compelled to immerse candidates for baptism, for, as 
one of the professors in the college remarked : ' The com- 
monest day laborer understands nothing else for baptize 
but immersion.' " 

Infant Baptism Versus Believers' Baptism. — There 
is no command found in the New Testament for infant bap- 
tism ; there is for believers' baptism. Infant baptism is 
outside of the Scriptures, and not one single example can 
be found in them to justify the baptism of an infant. 
The practice crept into the Christian churches in the third 
and fourth centuries. Before that time, we have nothing 
reliable about it in church history. Dr. Bunsen says: 
" Pedo-baptism, in the more modern sense, meaning there- 
by baptism of new born infants, with the vicarious prom- 
ises of parents or other sponsors, was utterly unknown 
to the early church, not only down to the end of the sec- 
ond century, but indeed to the middle of the third cen- 
tury." 



312 WHAT BAPTISTS BELIEVE 

Coleridge says in his notes on Robinson's works : 
" When the Baptist says : ' I think myself obliged to obey 
Christ scrupulously, and believing that he did not com- 
mand infant baptism, but on the contrary, baptism under 
conditions incompatible with infancy (faith and repent- 
ance), therefore, I cannot with innocence, because I can- 
not in faith, baptize an infant at all, or an adult otherwise 
than by immersion.' I honor the man and incline to his 
doctrine as the more scriptural. " 

Neander, the church historian, who, if he had found 
evidence in favor of infant baptism, would have been 
glad to record it, in speaking of it, says : " We have all 
reason for not deriving infant baptism from apostolic insti- 
tutions" volume I, page 311. 

We could multiply testimony upon this subject, taken 
entirely from Pedo-baptist writers, but what is the use? 
If the Scriptures do not command or authorize it, but do 
command believers' baptism ; and do teach that the 
churches of Christ are to be composed only of baptized 
believers, then Christians are to govern themselves by the 
teaching of the Scriptures, and not by the edicts of coun- 
cils, or the practices of men, however wise or good they 
may be. 

As to the independence of the churches, this is very 
clearly taught in the Acts of the Apostles and in the 
writings of Paul. We read nowhere in the New Testa- 
ment of the church at Rome exercising authority over all 
the other churches. The church at Jerusalem, the first 
Christian church, was appealed to by Paul and Peter on 
some questions, but because it was the church where the 
apostles and older Christians were who were supposed to 
understand what ought to be done. This church, how- 
ever, never assumed to dictate to the churches elsewhere 
what to do, but the apostles and elders who were at Jeru- 
salem, and who had authority given to them by the 
Master Himself, did instruct the Gentile Christians as to 
their duty. The churches organized by the apostles and 
others in Macedonia, Greece and Rome, and in other 
countries were local independent bodies. Hence we read 
of the churches of Asia, the church at Corinth, at Ephe- 
sus, Rome and Galatia. These churches had their own 



ABOUT THE CHURCH. 313 

bishops or elders and deacons, and no bishop of any one 
church had authority over other churches. There was no 
pope, no cardinals, no arch-bishops, no several confer- 
ences, no conventions, no house of bishops, no councils 
or general assemblies to make laws for the churches of 
Christ, or lord it over God's heritage. All this was the 
growth of after years, when corruption and sinful ambi- 
tion got into the churches of Christ. The government of 
the churches of Christ, as taught in the New Testament, 
is a pure democracy, where the majority rule prevails, and 
the law governing them, the law of Christ as laid down 
by Himself and His apostles. The churches of Christ are 
not law-making bodies, but executive bodies, whose duty 
it is to execute the laws already given by their Head and 
chief Law-giver. As a matter of course, the very char- 
acter of the churches of Jesus Christ, composed of bap- 
tized believers — regenerated men and women — forbids 
their union with the State. There can be no agreement 
between the two. To unite them is to corrupt the 
churches. The greatest evil that has ever befallen Chris- 
tianity was the union of church and State, brought about 
by " Constantine, the Great." The churches of Jesus 
Christ do not need the support of the State. They are 
divine institutions, and will be taken care of by that 
hand that controls all things according to the councils of 
His own will. 



The " JHissionary" and "Old School" Baptists. 



In our history of the Muscle Shoals Association, we 
have given an account of the separation of some of the 
churches from the association on account of the missionary 
question, which occurred in 1846. The churches that went 
off and formed themselves into another association, called 
Muscle Shoals Association, assumed the name of " Primi- 
tive Baptists." These brethren contended that they 
were the true Baptists or " old Baptists/' and that the 
missionaries left them, and departed from the faith and 
practices of Baptists. We wish in this article, to give 
the true history of the separation of the missionary and 
anti-missionary baptists. This separation ^Gum0 at 
different times in different sections of the United States, 
and the ostensible cause was missions and the organiza- 
tion of Bible and tract societies, and Sunday Schools. 
The true cause we think was a difference of belief in the 
doctrines of grace. In Virginia, the " Old School Bap- 
tists " or hard shells as they were called by some, sepa- 
rated from the missionary or regular Baptists in 1832; 
in Tennessee, in 1836; in north Alabama, in the Flint 
River Association, in 1838, and in the Muscle Shoals 
Association, as we have seen, in 1846. It has been said 
by some of our old Baptist brethren, that they did not 
withdraw from the missionaries, but the missionaries 
withdrew from them. Well, let us see if this be so, we 
quote from D. B. Ray's Baptist succession a few pas- 
sages which he quoted from " Religious Denominations" 
in U. S. and G. B., page 87. Elder S. Trott, an " Old 
School Baptist " of distinction, says of the separation (in 
Virginia) : '* This brought brethren, churches and associa- 
tions that had been groaning under the burdens of 

Oh) 



"MISSIONARY AND "OLD SCHOOL BAPTISTS. 315 

human inventions and impositions in religion, to separate 
themselves, some sooner and some later, from the whole 
mass of the popular religion and religionists, and to take 
a stand as a distinct people, upon the old Baptist standard. 

This separation occasioned the splitting of 

several associations, and many churches. We took as a 
distinguishing appellation the name, ' Old School Bap- 
tists/ " 

Dr. John M. Watson, of Tennessee, says, in his " old 
Baptist test," page 36: "After our painful separation 
from the missionaries in 1836, a number of churches in 
the bounds of the old Concord Association met together 
and formed the Stone River Association. " We here 
have the admission of two prominent brethren among 
the anti-missionaries, that they separated from the mis- 
sionaries. They also gave themselves a new name, " Old 
School or Primitive Baptists." 

The Flint River Association, in north Alabama, passed 
what was called "non-fellowship" resolutions, and the 
anti-missionaries being in the majority forced the mis- 
sionary part of that association to withdraw, and form 
the Liberty Association. Dr. George D. Norris, of Madi- 
son county, Alabama, who was clerk of the Liberty 
Association for many years, gives the following account 
of the formation of that body : " A convention was held 
at Enon Church, Madison county, Alabama, on Friday, 
November 2, 1838, to form an association." Round 
Island, Poplar Creek, Wofford's Section, Enon, Liberty 
and Athens Churches were represented. The association 
was formed and called Liberty, with Elder Jessee Seal, 
moderator and G. L. Sandidge, clerk. 

It seems that these churches were members of the 
Flint and Elk River Associations but were non-fellow- 
shipped and driven from them by what was termed non- 
fellowship resolutions, which resolutions were to this 
effect: That if any of their members should unite with 
any society for the promotion of the cause of benevolence 
or moral reform, they should be expelled from the fellow- 
ship and communion of these associations. The mission- 
ary, Bible, tract and Sunday School and temperance 



316 "missionary" and "old school" baptists. 

societies were especially named, and a sweeping clause 
was added embracing all the so called benevolent institu- 
tions of the day. 

These prohibitions extended not only to actual mem- 
bership in their bodies, but to any contribution of their 
own personal funds for their support. No collection for 
any of these objects could be made in any of the churches, 
where they had the control, nor were their members 
allowed to cast in their mites when the box went around 
in any neighboring congregation in which they might be 
present — hence, they assumed the name of " Old School 
Primitive, Anti-mission Baptists." Dr. Norris remarks: 
" As to the name, Old School, Old Baptists or Primitive, 
they cannot justly lay any claims, for the first Baptist 
Association formed in America, was the Philadelphia, in 
1707, still in existence (and whose minutes frgm 1707 to 
1807, I now have before me), it was the founder of the 
Kehukee Association in North Carolina, by the efforts of 
John Gano, who was sent by the Philadelphia Associa- 
tion as a missionary, and on his return, made such repre- 
sentations, that Messrs. Benjamin Miller and Peter V. 
Vanhorn were sent to instruct them and organize the 
Kehukee Association in the year of 1765. This body the 
so called old Baptists claims for their origin." "The 
Philadelphia Association originated with churches planted 
by members from Wales in 1683, and from its organiza- 
tion has always been a missionary body as all its minutes 
show. I am inclined to the opinion that missions was 
not the cause of the disruption of the Flint and Elk 
River Associations, but doctrine. The anti-missionary 
Baptists are exclusively Hyper-Calvinists and have gener- 
ally adopted the two seed doctrine of Dr. Parker." The 
Charleston Association of South Carolina formed in 1751, 
was a missionary body. In 1755, it recommended to the 
churches to make contributions to support a missionary 
in the interior settlement of that and neighboring States. 
The old English Baptists, our denominational ancestors, 
were missionary in principle and acts. In the general 
association of English Baptists which met in London in 
1689, they resolved to raise a fund for missionary pur- 



"missionary" and "old school" baptists 317 

poses and to assist feeble churches ; also for the purposes 
of ministerial education. See Benedict's History of 
Baptists, page 336, note one. 

From this testimony, we see that the claim which our 
anti-missionary brethren make to the name " Old Bap- 
tists," " Primitive Baptists" has no foundation in fact 
They should rather be called New Baptists. They are 
acting in opposition to the command of the Master, 
whose commission to His disciples was : " Go ye into all 
the world and preach the gospel to every creature " 
These anti-missionary churches ought certainly to see 
by this time, after an experience of nearly half a century, 
that the Lord's blessings are not with them. They have 
constantly been decreasing in numbers, and seem to be 
making no progress, while missionary Baptists have over 
three millions of members in the United States, 



Baptist Statisties. 



We give below statistics showing the number of 
churches, ministers, baptisms, educational institutions, 
number of teachers and pupils in them ; the amounts 
contributed for missions, education, ministerial support; 
value of church property and educational property in the 
Baptist denomination in our own association, in Alabama, 
in the United States and in the world, according to the 
latest statistics given. Some of these are for 1889 and 
others for 1890. We are indebted to the Baptist year 
book of 1890 for the general information, and to the 
minutes of the Alabama Baptist State Convention of 
1890, for the report for Alabama, and to the minutes 
of the Muscle Shoals Association for 1890, for the statis- 
tics of the associations. 

Muscle Shoals Association — number of churches, fifty- 
three , ordained ministers, thirty-eight; baptisms, 171; 
members, 3,338 ; contributions for missions, education and 
other benevolent purposes, $934.82 , value of church prop- 
erty, $25,750.50; Alabama: churches, 1,457; ministers, 
848, baptisms, 4,399, members, 92,380; total contribu- 
tions for all purposes, $155,951.77 , value of church prop- 
erty, $622,923.00. The above refers to the white Baptists 
alone. The number of colored Baptists in the State is 
put down at 87,728; number of their ministers, 534; 
churches, 881 ; making a total of members, white and col- 
ored, of 180,108 in the State. 

In the United States and Territories : churches, 33,588 ; 
ordained ministers, 21,175; baptisms, 144,575; member- 
ship, 3,070,047 ; aggregate expenditures for missions, 
education, salaries and expenses, $10,199,259.61. 

(318) 



BAPTIST STATISTICS. 319 

In North America, including the United States: 
churches, 34,761; /ministers, 21,948; baptisms, 148,727; 
members, 3,202,292. 

In South America — Brazil : churches, six ; ministers, 
eight; baptisms, thirty-seven ; members, 229. 

In Europe: churches, 3,940; ministers, 2,779; t> a P" 
tisms, 4,084 ; members, 404,782. 

In Asia: churches, 743; ministers, 433; baptisms, 
5,313; members, 75,844. 

In Africa : churches, forty-four ; ministers, sixty-six ; 
baptisms, 109; members, 3,039. 

In Australasia: churches, 186; ministers, 112; mem- 
bers, 15,196. 

Grand total in the world : churches, 39,690 ; ministers, 
25,346; baptisms, 158,270; members, 3,701,382. 

In the United States, Baptists have seven theological 
institutions; thirty-one universities and colleges, thirty- 
two seminaries for female education exclusively ; forty- 
six seminaries and academies for males and females ; 
seventeen institutions for the colored race and Indians ; 
total institutions of learning of all kinds, 133 ; instructors, 
male and female, 1,206; pupils, 20,541 ; 2,163 preparing 
for the ministry ; value of property belonging to these 
institutions, $9,345 ,470 ; amount of endowment, $9, 148,349. 
We find from these figures that the people called Bap- 
tists are by no means an insignificant people. In num- 
bers, we are nearly equal to the Methodist denomination, 
which claims to be the largest of the protestant denomin- 
ations. Baptist churches will only receive those who 
they believe are converted. Methodists receive members 
on probation. If they were to count only those who are 
true believers, their numbers would be considerably 
decreased. 






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